god made visible in his workes, or, a treatise of the externall workes of god first, in generall, out of the words of the psalmist, psalm 35, 6 : secondly, in particular of the creation, out of the words of moses, genesis, chap. 1 and 2 : thirdly, of gods actuall providence / by george walker ... walker, george, 1581?-1651. this text is an enriched version of the tcp digital transcription a67068 of text r38408 in the english short title catalog (wing w358). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 38 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67068 wing w358 estc r38408 17356813 ocm 17356813 106441 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. a67068) transcribed from: (early english books online ; image set 106441) images scanned from microfilm: (early english books, 1641-1700 ; 1106:33) god made visible in his workes, or, a treatise of the externall workes of god first, in generall, out of the words of the psalmist, psalm 35, 6 : secondly, in particular of the creation, out of the words of moses, genesis, chap. 1 and 2 : thirdly, of gods actuall providence / by george walker ... walker, george, 1581?-1651. [4], 16 p. printed by g.m. for john bartlet ..., london : 1641. reproduction of original in union theological seminary library, new york. eng bible. -o.t. -psalms cxxxv, 6 -sermons. bible. -o.t. -genesis i-ii -sermons. providence and government of god -sermons. sermons, english -17th century. a67068 r38408 (wing w358). civilwar no god made visible in his vvorkes, or, a treatise of the externall vvorkes of god. first, in generall, out of the words of the psalmist, psal. walker, george 1641 7312 23 35 0 0 0 0 79 d the rate of 79 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-11 tcp assigned for keying and markup 2004-12 spi global keyed and coded from proquest page images 2005-02 mona logarbo sampled and proofread 2005-02 mona logarbo text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion god made visible in his workes , or , a treatise of the externall workes of god . first , in generall , out of the words of the psalmist , psal. 135.6 . secondly , in particular of the creation , out of the words of moses , genesis , chap. 1. and 2. thirdly , of gods actuall providence . by george walker b. of divinity , and pastour of st. john evangelists church in london . rom. 1.20 . for the invisible things of him from the creation of the world are clearly seene , being understood by the things that are made , even his eternall power and god-head , so that they are without excuse . london , printed by g.m. for john bartlet at the signe of the gilt cup , neare s. austins-gate in pauls church-yard , 1641. to the right vvorshipfvll my mvch honovred friends sir thomas barrington , sir gilbert gerard , sir william massam , and sir martin lumley , knights and baronets , now honourable knights of the house of commons in the high court of parliament , grace and peace with increase of all bl●ssings temporall and etern●ll . right worshipfull , that undeserved favour and respect which i have found at your hands , and the due respect which i owe to your religious families , do oblige me to shew some testimony of my thankfulnes , and because i have no better present at this time , but this treatise of gods externall workes , composed out of sermons heretofore preached to mine own little flock , and in the troublesome time of my late bonds brought into this forme . i must crave pardon for my boldnesse in presuming to offer it to your hands ; seeing persons of higher place have defamed , and branded these and the rest of my sermons preached for divers yeares last past , with the reproachfull name of factious and seditious doctrines ; and by their grievous accusations have caused me to be shut up as the great troubler of the city wherin i live , and kept in sure hold least this my manner of preaching might proove dangerous , and a cause of much hurt , and many troubles in these changeable and doubtfull times . from these and such crimes and unjust accusations as i have in part purged and cleared my selfe already in a legall way ; so by your help and favour i hope ere long to be openly acquitted and justified before the world . if you shall be pleased to cast a favourable eye upon these my poore laboures , and to take a view of them . i doubt not but the precious matter being gods pure word , will abundantly recompence the failing of the composer , and the defects of his skill and workman-wherfore humbly craving your kind acceptance of this small token of love , and slender acknowledgement of duty and service ; and desiring to become more indebted to you , by your favourable respect shewed thereunto ; i commend your worthy persons and religious families to the grace and blessing of the almighty whose invisible majesty , even his divine power and god-head is clearly seene from the creation of the world ( which is in this treatise plainly described ) and understood by the things created . yours in all christian duty and service george walker . of the externall works of god in generall . psalm . 135.6 . whatsoever the lord pleased that did he in heaven and in earth , in the sea and all deepe places . the externall outward workes of god which follow in the next place after his internall workes , are indeed nothing but his actuall execution of his eternall counsell , purpose and decree . for the unfolding of which workes in generall , and laying open of the nature , use and severall kindes of them , i have made choise of this text . from the wordes and circumstances whereof , we may easily gather all points of instruction necessary to be knowne concerning the generall nature , use and kindes of them . first , here the words of the psalmist shew that he speakes of gods outward workes , because he limits them to places and times , to heaven , earth , sea and all deep places . secondly , he speakes of them all in generall none excepted , so the hebrew word ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) which signifies all in generall whatsoever , doth plainly shew , and also the perfect enumeration of all places which are in the world , and wherin any outward sensible and visible work can be done , to wit : the heaven , the earth , the seas and all deepe places . thirdly , he sheweth that god is the author of these works , as he is jehovah , that one eternall god in whom there are three persons , father , son and holy ghost , for he saith {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} jehovah the lord doth or hath done . fourthly , he sheweth that the lord doth ●ll these workes of himselfe according to his owne will and pleasure , and none of them all by com●ulsion , unwittingly and unwillingly , but even as hee pleased , and after the counsell of his will and pleasure {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} whatsoever the lord pleased . fifthly , he intimates that all these workes of god come necessarily , infallibly , inevitably and irresistably to passe , and that none of them all can faile which god hath beene pleased to doe , but so come to passe as he pleaseth in every respect , even in the same time and place . this hee intimates in that he saith every thing whatsoever the lord pleased , he hath done . sixtly , he sheweth that these outward workes tend to make god knowne , and are of use to bring us to the knowledge of the true god , and in and by them god is knowne aright and his greatnesse also . this is manifest by the dependance of this ver. on the former . for having said , i know that the lord is great and that our lord is above all gods , he brings in this text as an argument and proofe saying , whatsoever the lord pleased that he hath done , which is in eff●●t all one as if he had said , i know this by his doing of all his outward works , for whatsoever the lord pleased that he hath done . seventhly and lastly , he shewes the severall kinds of gods outward workes that they are not only creation but also actuall providence which concludes in it the government of the world , the fall of man , and the restauration of man-kind by the redemption of the world . workes of creation he expresseth , vers. 7. and workes of his actuall providence , as ordering , governing and saving of his people by christ , which was signified in the deliverance from egypt , he reckons up in the rest of the psalme both before and after my text , so then it is manifest that this text considered with the circumstances thereof , serves abundantly for the opening of the nature , use and kind of gods outward works . in the unfolding whereof , first let us note the order , coherence and scope of it . secondly , let us take a view of the wordes and sift out the true sence of them . thirdly let us observe out of them by way of doctrine , a perfect description of gods outward workes in generall , and lastly apply for some use the doctrine to our s●lves . the order and coherence is this , first the prophet in the 3. first verses , exhorts all to praise the lord and to laud his name , more specially the lords servants who are continuall professors in his church . secondly in the 3 , 4 , 5. verses he gives some reasons drawne from the attributes of god and the consideration of his nature , to wit , because the lord is good and his name pleasant , and because of his owne free grace he hath chosen israel , that is , his elect and faithfull church to be his owne peculiar people , and because the lord is great and is a god above all gods . in testifying and affirming the lords goodnesse and being above all gods , he brings for proofe his owne knowledge and experience . i know ( saith he ) that the lord is great , vers. 5. thirdly he doth proove god to be such a one , even so good , gracious and great by his outward workes , and sheweth that by them he knowes god to be so , for he saith here in this text , whatsoever the lord pleased that he hath done , in heaven and in earth , in the sea and all deepe places . so that it is plaine by the order , dependance and scope of the text , that here david extolls gods outward workes in generall , as things proceeding from his owne good pleasure , and serving to proove him to be good and gracious , and to make us know him so great and glorious a god as he is . in the second place , for the wordes themselves , they are plaine and easie to be understood at the first hearing without any laborious interpretation . they run thus in the hebrew , all which the lord pleaseth he hath done , in heaven , earth , sea and all deepe places . this word ( all ) ●hewes that he speakes not of some particular workes , but of all in that kind . the word jehovah is the proper name of god considered in the unity of his essence with all his ess●ntiall attributes , and every one of the 3. persons is called by this name , as they are of the same essence and all one god . the enumeration of all the notable places in the world wherein these workes are done discovers the workes which he here speakes off , to be outward workes which doe not abide in gods essence and there onely subsist as his eternall counsell , decrees and inward operations do , but are done in time and place and have their subsistance in and among the creatures , such as are creating , ruling , ordering , upholding of all things , and also redeeming and restoring of all man-kinde . the word [ pleaseth ] limits the generall note or particle ( all ) unto all workes which in themselves are good , or else serve for good use , and so are pleasing to the lord for the use sake . hee doth not say that the lord doth all things which are done , but all things which he pleaseth , that is , he doth not make men sinnefull and wicked , neither doth he worke rebellion in men , which is displeasing unto him , but he doth whatsoever is pleasing , that is , all things which are agreeable to his nature . and whatsoever is according to his will and good pleasure , that he doth , none can hinder it . this is the true sense and meaning of the wordes . now from the text thus opened and the circumstances observed , wee may gather a perfect description of them in generall shewing the nature and use of them . the description of gods outward workes . the outward workes of god in generall , are all things whatsoever the lord god jehovah , that one infinite and eternall god , 3. persons , father , son and holy ghost doth according to his eternall purpose , and after the counsell and good pleasure of his will , work , and bring to passe , not within , but without himselfe in all the world and upon all creatures therein , and that certainely and irresistably in due time and place to the communicating and making of himself known to men and angels in his infinite and eternall nature and in his goodnesse , grace , glory , power and all other essentiall properties , for the salvation and eternall blessednes of his elect in christ . this description truely gathered from this text , and the scope and order of it and discovering plainely the nature and use of gods outwa●d workes in generall , i will proove in every part and branch orderly and will conclude with some application . the first thing in it is the generall matter of gods externall workes , they are things done ; that is , not onely actions working and operations , such as creation , redemption and the like ; but also things or works made , ●ff●cted and done by those actions , as heaven , earth , angels and other things created . ●or all these are things done and wrought by god . this branch is plainly expressed in this word of my text , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( hath done ) or doth or hath made , for the hebrew word signifies all these . and that gods outward works consist in doing and are things not spoken or promised but done and wrought , divers testimonies of scripture doe shew , psal. 44.1 . david cals them workes which he hath done : and isa. 28.21 . the prophet saith , that the lord doth his worke , his s●range worke . and not to stand in repeating many scriptures in a point so plaine ; this in one word is sufficient that the two hebrew words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which are used in the scriptures to signifie gods outward works are both derived of verbs which signifie doing . the second branch in this description comprehends in it the authour of these works , to wit , the lord ●od jehovah , that one infinite , eternall god and three persons , father , sonne and holy ghost : this branch doth distinguish these workes . first , from the workes of creatur●s which are proper to them . secondly , from the personall operations of god as the eternall begetting of the sonne which is proper to the father and is his worke onely . that god considered in the unity of his essence as he comprehends all the three persons , is the authour of these workes , and that they are common to the father , son and holy ghost , and every one of them hath an hand in every work of this kind ; though one more immediately than another : the word jehovah here used in the text doth plainly shew , where it is said , whatsoever jehovah pleased or was willing to do , that he hath done : which word is so proper to god , and signifies one god , that it also agrees to every person in that one god . and this is also confirmed by divers other testimonies of gods word , which shew that in divers of these outward actions or workes , the father workes by the sonne and the sonne by the father with and by the spirit . the first great work of this kind , even the work of creation , which sometimes is attributed to the father as more peculiar to him , because terminatur in patre , as the schoole-men speak , that is , it is bounded and termined in the father , and he is principium & summus terminus creationis , the first beginning and utmost bound of creation , from whom it first proceeded , even this is attributed to the sonne and spirit also , as being common to all the persons , as psal. 33.6 . by the word of the lord ( that is the sonne ) were the heavens made and all the host of them by the spirit of his mouth . to which adde , job 33.4 . the spirit of god made me , & john 1.2 , 10. & colos. 1.16 . where it is said , that by the eternall word the sonne all things were made both in heaven and earth , visible and invisible , and without him was made nothing of all that was made . so likewise in that outward worke of judgement executed on sodome and gomorrah , gen. 19.24 . jehovah is said to raine downe from jehovah out of heaven fire and brimstone , that is jehovah the son from jehovah the father , who are both one and the same god jehovah ; yea that these externall workes of god are not divided some to one person and some to another in the trinity , but are common to all the persons and proceed from that one common essence , according to that saying of the school-men , opera trinitatis ad extra sunt indivisa . our saviour sheweth most plainly , ioh. 5.19 , 22. where he saith , that as the sonne cannot worke of himselfe alone without the father , but he must have and see the father working with him , so the father doth not judge any , that is by his owne proper act of judgement , but hath committed all judgement to the sonne , that he may have a hand in all judgements together with himselfe , and iohn 16.13 , 14. speaking of that speciall illumination of mens hearts and inward teaching which seemes most proper to the spirit , he saith it is not of himselfe alone , but it is what he hath heard and received from the father and the sonne . and therefore the second branch is manifest that the doer of the outward workes of god is jehovah our god , and all the three persons in god . the third branch comprehends in it the outward moving cause of all these outward workes : namely , gods owne will and pleasure , for he is said to do them according to his eternall purpose , and after the counsell of his owne will . this is expressed in the description and in the words of the text {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} whatsoever the lord pleased , that is , whatsoever is according to the lords will and pleasure that he hath done , and this is testified in other scriptures , as psal. 115.3 . where it is said , that the lord doth whatsoever pleaseth him , and isa. 46.10 . where the lord saith i will do all my pleasure , and ionah 1.14 . all which places shew that first the lord hath a mind and pleasure to doe such things , and therupon he doth them . also , ephes. 1.11 . it is said he doth worke all things after the counsell of his will . and acts 2.23 . & 4.28 . the worke of our redemption by christ , and all that he did and suffered is said to be done by the determinate counsell of god . therfore this branch is manifest , namely , that gods will and pleasure is the only inward mooving cause of all his outward works , and that they are nothing but the execution of his eternall will and decree . the fourth branch by which these outward works are specially distinguished from his inward operation , comprehends in it the subject wherein these workes do subsist and the circumstance of time and place wherein they are done . for these workes are not done within god himselfe , neither doe they subsist in his essence , as his inward operations do , but they are , extra dei essentiam , without gods essence , they are done in all the world , and upon the creatures , some in heaven and some in earth , others in the sea and all deepe places ( as my text saith ) and they have their circumstances of time and place , as god hath appointed from all eternity . the creation was in the first beginning of time in the first six dayes of the world , gen. 1. the redemption wrought by christ in the midst of yeares betweene the law and the gospell , hab. 3.2 . and upon the mountaine where hierusalem stood , isa. 25.6 , 7. the great execution shall be at the end of the world in the last day of judgement , and the works of gods governement and actuall providence as they are divers , so they are done at divers times , and in divers places of the world , as experience teacheth , on the very day which the lord appointed did the flood come upon the old world , gen. 7.11 . in the same day which god had fore-told was israel delivered out of aegypt , exod. 21.41 . and howsoever the words of the apostle , act. 17.18 . intimate that in god ( and not without him ) we live , moove and have our being , yet we are not thus to understand that these things are , and that we subsist in gods essence , and that we are so in god as his inward operations and eternall decrees are : but that we all are compassed about with gods presence and essentiall power , which are every where , and by him as by the chiefe efficient cause and authour of life , motion and being are sustained and upheld in life , being and motion continually . for to be in god , that is , to subsist in his essence , doth necessarily imply coeternity and consubstantiality with god . quicquid est in deo deus est , nothing can be within his essence , but it must be coeternall with god and of the same substance with him . hee who denies this must needes deny god to be immutable and most simple , free from all composition . therfore this branch also is most manifest and doth containe in it nothing but solid truth . the fifth branch containes in it the manner of gods outward works , to wit ; that in respect of god himselfe , they are done with such power as cannot be resisted , and in respect of the event , they are certaine , infallible and cannot faile . this is truely collected from the text : for it is said that all whatsoever the lord pleaseth hee doth , or hath done , which shewes that not one jot of his will and pleasure failes but comes to passe . if his will or pleasure could be resisted or any thing prevented which he willeth to worke , surely the divell who is so cunning , watchfull and malitious would in some things have defeated god , or this either by himselfe or some of his instruments : but this text affirmes the contrary , that whatsoever the lord pleased he hath done in all the world . therfore in r●s●ect of ●od they are all unresistable , and in respect of the event infallible . and this david testifieth , psal. 1●5 . 3 . saying , the lord doth whatsoever pleaseth him . and isa. 46.10 . my counsell shall stand , and i will performe all my pleasure , yea because these are voluntary workes of god and are willed and decreed in his secret counsell from all eternity ( as i have noted before ) therefore they must needs be unresistable , for who can resist his will , rom. 9.19 . the sixth branch containes the principall use and effects of gods outward workes : namely , the making of himselfe knowne in his nature and essentiall attributes and so communicating himselfe to his elect . that gods externall workes doe all serve for this use and doe worke this effect we may gather from the dependance and inference of this text . for the psalmist having professed that he knows the lord to be great and that he is the onely true god above all gods , that is , who hath all the essentiall properties of the true god , he proves it by and from his workes , and sheweth that by meanes of them he knoweth it . and other scriptures and experience confirme the same , psal. 19.1 . it is said , that the heavens declare the glory of god , and the firmament sheweth his handy worke , day unto day uttereth speech , and night unto night sheweth knowledge , and rom. 1.20 . the visible things of god are seene from the creation of the world , clearly being understood by the things which were made : even his divine power and god-head . so the works of gods actual providence in governing and upholding the world , and in mooving the heavens and the starres in order , doe shew his infinite wisdome and supercelestia●l glory , psal. 8.1 . his overthrowing of his enemies and the persecutors of his church , as in the flood of noah , and in the drowning of pharaoh and his host do shew his power . his giving of christ his son for a redeemer aboundantly testifieth his infinite goodnesse and bounty ; his punishing our sins in christ to the ●ull , shews his infinite justice , and his pardoning of beleevers by christs satisfaction , freely given and communicated to them , shewes his infinite mercy and free grace , as the scriptures often testifie , and our own consciences within us do witnesse and our daily sense and experience do proove . and in our redemption and application of it we see discovered the trinity of persons in one god . and while wee in these things , as in a glasse behold the glory of god with open face ( the vaile of ignorance being remooved ) we are changed into the same image from glory to glory , and so come to have communion with god , and the fruition of him , 2 cor. 3.18 . the seventh and last branch sets before us the utmost end of all gods outward works , to wit the eternall blessednesse of the elect , by the communion , vision and fruition of god in all his glorious attributes , as wisedome , power , goodnesse , mercy , justice , and the rest . the text it selfe intimates this truth to us ; saying , that all these workes of god proceed from his good will and pleasure . for the good pleasure and will of god consists chiefly and principally in willing that his elect shall be brought to perfect communion of himselfe and of his glory for their eternall happinesse . and what god willeth according to his owne good pleasure , and doth because he is pleased so to do , it must needs aime at the blessednesse of his elect by the sight and fruition of him and his glory . now therfore all gods outward workes proceeding from gods pleasure must needs tend to this end , and this is confirmed , rom. 8.28 . & 1 cor. 3.21 , 22 , 23. where we read that all things worke together for good to them that love god and are the called according to his purpose , and that all things are the elects , the world , life and death , things present , and things to come , and they are christs and christ is gods , also col. 1.16 . all things visible and invisible were created as by christ so for him , that they might serve him for the salvation of his elect , and for this end and purpose angells , principalities and powers are said to be made subject to christ , 1 pet. 3.22 . and their office and ministery and the great wonders which god doth by them are said to be for them , who shall be heires of salvation , heb. 1.14 . to these testimonies many reasons might be added , i will onely call to mind that which i have else where abundantly declared and prooved , to wit , that for this end the world is upheld by christ , and for his sake and through his mediation ever since mans fall , and for this end the wicked live , even the barbarous and savage nations , either that they may serve for some use to gods people , or for the elects sake whom god will raise up out of them , or that god may shew his justice and power on them being fitted for destruction , to the greater glory of his elect , even the judgements of god on the wicked , and their damnation serve for this end , to increase the blessednesse of the saints . the doctrine of this description serves for to stirre us up in imitation of god our creator , not to content our selves with saying , purposing and promising , or with making a shew of doing good workes , but to be reall , true , constant and faithfull in performance of them . for so doth god , whatsoever he promiseth or purposeth or is pleased to doe , that he doth in heaven and earth . sluggards who delight in idlenesse doing nothing , and hypocrites who say and promise and make great shew of doing , but are barren of the fruites of good workes , as they are most unlike to god and contrary to him , so they are hatefull and abhominable in the sight of god , and they onely are accepted of god who are active christians , alwayes doing good and abounding in the worke of the lord , their labour shall not be in vaine , but every one shall receive reward according to his workes which are evidences of his communion with christ , and of his faith , justification and sanctification ; wherefore seeing god is alwayes reaching forth his mighty hand to worke in heaven , in earth , in the sea and all deep places for our profit : let us be alwayes doing and studying to do good for his glory . secondly it serves to move and direct us in and through the outward workes of god to see and behold the infinite , eternall and omnipotent god , and his divine power and god-head , and in the unity of gods essence , the sacred trinity of persons , because all the persons have a hand in every worke , and that one god who is three persons is the author and worker of every divine outward worke , as this doctrine teacheth . it is a common custome among men when they see and behold the handy worke of any person , to remember the person , to bee put in minde of him by the worke , especially if he have knowne the person before , and beare the love and affection to him of a friend and a beloved one . so let it be with us , so often as we see and behold the visible outward workes of god , let us in them behold the face of god , and remember his glorious attributes . let us in the great workes of creation behold the wisedome and power of god the creator , in the worke of redemption the mercy , bounty and love of god , in our sanctification , the love and the holinesse of god , and in them all let us behold the three glorious persons in that one god who worketh all things after the counsell of his owne will . the father by his eternall word and spirit creating all things . the sonne sent forth by the father in our nature , and sanctified by the spirit , redeeming us and paying our ransome . the holy ghost shed on us by god the father through the sonne christ in our regeneration . and all three conspiring together to purge , sanctifie and justifie us , and to make us eternally blessed in our communion with them , and in our fruition of god in grace and glory . and let us take heed and beware of idle and vaine speculation of gods great workes which shew his glory and proclaime his glorious attributes , wisdome , power and goodnesse , lest by such idle negligence wee become guilty of taking the name of the lord our god in vaine . thirdly from this description we may easily gather and conclude , that sinnefull actions as they are evill and sinnefull are not gods workes ; for god is pleased with those things which he doth , and his workes are according to his pleasure , but god is not pleased with sinnefull actions and evill workes , he hath no pleasure in iniquity , psal. 5.4 . if any aske , how then can it be done if he will not and be not pleased ? i answer , that in them there is to be considered , 1. a naturall motion or action proceeding from some created power , and so from god the creator , and this is good and of god and according to his will as it willeth things properly . 2. there is a corruption , perversenesse and crookednesse of the action , this is of the divell and mans corruption : this god hateth ; but because actions thus corrupted and stayned make way for god and give him occasion to shew his wisedome and power in ouer-ruling them and disposing them by his hand to a good end and his justice in punishing them ; therefore god is pleased to continue that naturall power to the wicked which they pervert and abuse , and to over-rule such wicked workes and to raise light out of that darkenesse . and therefore let us not impute any evill and sinfull workes to god , as they are evill and sinfull , nor wickedly imagine that he is the author of sin . his hand is never in any sinfull work , otherwise then to over-rule , order and dispose the sinfulnesse and evill thereof to some good end and purpose . fourthly we are hereby admonished not to impute any worke done in the world to fortune or chance , as worldly epicures do , but to ascribe all workes and every thing which comes to passe to the certaine will , purpose and determinate counsell of ●od . it is true that in respect of second causes and purposes of men , many things come to passe accidentally and by chance , no man purposing or intending any such thing , but in respect of god they are certaine and infallible , they all happen according to his will , and without it not an haire can fall from our heads nor a sparrow fall to the earth , all power and motion is of him , and the abuse of the power and motion which is from the divell and mans corruption he willingly permitted , and doth over-rule and dispose by his wisedome and providence to a good end . and therefore in all casualties and accidents let us comfort our selves and rest content and bee patient knowing that they come not but by his will and pleasure . lastly let us rejoyce in all the great workes which we see done in the world , and honour them as meanes tending to our salvation , if we be gods faithfull people , and with care and conscience walke before him according to his word , and let the sight of them put us in mind for our comfort , that our god in whom we trust doth not lie idle , nor slumber or sleep , but by a mighty hand and stretched out arme hath done all these great things , and is continually doing and working for us , to bring us at length out of all troubles and dangers , and to set us and establish us for ever in eternall rest , glory and blessednesse . the next thing which in order followeth after the description of gods outward workes in generall , is the unfolding and distinct handling of the severall sorts and kindes of them . and because the right dividing of them into heads , and the reducing of all the particulars unto their proper and naturall heads , is a maine ground of light , and a sure way to the distinct handling and understanding of them , i will therefore ( before i proceed any further ) labour to divide them aright into their naturall heads according to the ru●es of reason and truth , and so will proceed to that which is the first in time , and by the course and order of nature , namely the creation of the world and all things in it . the learned though they all acknowledge every kind of gods outward workes , and doe not differ in the kindes and numbers of them : yet they are at variance about the true division of them into their first and principall heads . some divide the works of god into the works of creation and the works of redemption . but this is no perfect division , the two members of it do not containe all the outward works of god , for over and besides them there are works of preservation and of judgement and revenge . others divide all gods outward workes into the works of nature and the workes of grace . the workes of nature they divide into two sortes , 1. the workes which concerne the first beginning of nature , that is , the workes of creation , 2. the workes , which concerne the preservation , which they call the works of gods providence . the works of grace they hold to be the works of redemption and restauration of man-kind , by which god brings supernaturall blessings to men : but this division failes in divers respects . first , it makes a difference betweene works of nature and works of grace , wheras indeed creation and preservation , which they account works of nature , are in some sense , works of grace . for god of his owne free grace created man in his own image : and now and ever since the first sin of adam , which brought death and destruction into the world , all works of preservation by which god preserveth men in being and life , are works of free grace , and the preserving of his elect unto his heavenly kingdome is a worke of supernaturall grace in christ . second●● , they erre in distinguishing between the works of gods providence , and the works of redemption and rest●uration , wheras redemption and restauration are principall works of gods providence , by which god provides for his elect in christ , such things as neither eye hath seen , nor eare heard , neither have entred into the heart of man , 1 cor. 2.9 . a third sort there are who divide all gods outward works into these two heads only ; namely , the works of creation , and the works of actuall providence . this i take to be the best and most perfect division . first , because under these heads are all gods outward works contained , and there is not any one which may not be reduced under one of these two . for whatsoever god doth , or hath done , or can doe for the giving of the first being to all things may be reduced to creation . and whatsoever god doth , or can do for the ordering , preserving and disposing of things created , and of their being and wel-being , may be brought under the works of his actuall providence . secondly , there is a perfect distinction and difference between the works of creation and the works of actuall providence : so far as mans substance differs from mans misery and mans felicity , so farre doth every proper worke of creation differ from the works of gods actuall providence in their objects . and although god in the creating of things in order did shew his providence for man , in that he first made a place of habitation for him , and all things which may serve for his use , as plants , trees , fruits , light and other necessaries before he created him , yet this breeds no confusion between the works of creation and the works of preservation , for two things may go together in time and place , and may be in the same subject ( as we see , sense and understanding , hearing and seeing in one man at the same time , and heat and light in fire ) and yet they may be different in themselvs . this order therfore i do purpose to follow hereafter by gods assistance in prosecuting the body of divinity . first , i will begin with the creation , and will labour to unfold the nature of it in generall . and then i will proceed to the handling of all the speciall works therof , every one distinctly by it self in particular . secondly , i will passe from thence to the works of gods actuall providence , under which comes the government and preservation of the world , and of al things created , and the ordering and disposing of every thing to the proper end of it . more especially , the fall of man into sin , misery , and guilt of damnation . and the redemption of man from misery and his restauration to grace and glory by the application and fruition of redemption , and by true spirituall union and communion with christ the redeemer , and with god the father in him by the inhabitation of the holy ghost . thus much for the generall doctrin of gods outward works laid down in this text , and for the division of them in their severall heads and kinds , unto which all the particular outward works may be reduced . finis . notes, typically marginal, from the original text notes for div a67068e-350 vse 1. vse 2. vse 3. vse 4. vse 5. a discourse concerning divine providence, in relation to national judgments smith, thomas, 1638-1710. 1693 approx. 39 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a60562 wing s4222 estc r3450 12083597 ocm 12083597 53671 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. a60562) transcribed from: (early english books online ; image set 53671) images scanned from microfilm: (early english books, 1641-1700 ; 580:11) a discourse concerning divine providence, in relation to national judgments smith, thomas, 1638-1710. [2], 31 p. printed for randal taylor ..., london : 1693. errata: p. 31. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng providence and government of god. 2005-04 tcp assigned for keying and markup 2005-06 spi global keyed and coded from proquest page images 2005-07 emma (leeson) huber sampled and proofread 2005-07 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a discourse concerning divine providence , in relation to national judgments london , printed for randal taylor , near stationers-hall . m dc xciii . a discourse concerning divine providence , in relation to national judgments . notwithstanding that it is most consonant to reason to believe , that he who made the world doth govern it , and that all things are subject to the laws of providence , and that the order and course of nature , ( whereby things act regularly , and make up that beauty and harmony , and proportion , which is visible throughout the world ) is not the effect of chance , but of contrivance and design , and owes its original to the divine will , regulated by an infinite wisdom ; yet such is the pride of some , who yet cannot but be conscious of their own defects , and how little they are able to do either of themselves apart , or in conjunction with others , in comparison of what they see done both in heaven and upon earth , as that they will scarce acknowledge god to be supreme , but set up for themselves as absolute , and think to reverse his decrees by their wit and policies , attributing the success of their counsels to the strength of their parts and wisdom , and never referring their defeats and disappointment to his over-ruling power , but to some cross-accident , which they should have provided against ; and then * they cry out upon the extreme malignity and spightfulness of fortune , as they speak , when all their wicked , and devilish policies have been blasted , and proved to be nothing but elaborate folly . besides , they will have all the great revolutions that are brought upon the world , to be the results of meer nature , which they set up as a distinct principle from providence , that is , that they flow from a series of natural causes linkt and tyed together , and that such a kind of combination necessarily produceth such effects , and that all those astonishing acts of providence , which we by a general name call judgments , are natural , and consequently in a manner fatal and periodical . what is this , but to leave the world to it self , and to exclude god from having any thing to do in the government of it , and in effect to rob him of the glory and perfections of his godhead ? but i know not , whether the folly or impiety of this opinion be the greater , not to acknowledge a divine hand in those events , which are confessedly extraordinary . let us lift up our eyes to the heavens , and contemplate the number of the stars , their greatness , their inexhausted light , their regular and uninterrupted motion and order ; and let us fancy , if we can , that they made themselves , or that such glorious bodies resulted from the fortuitous concourse of little particles , floating up and down , in an infinite space , according to the idle and precarious hypothesis of epicurus : let us turn our eyes downwards and look into our selves , and reflect upon the faculties of our mind ; upon the power and command , which we have over our selves and our actions ; upon the law imprinted upon our nature ; upon those notions of good and evil , that grow up with us , and which we can never throw off ; and upon the dictates and judgment of conscience ; and this will shew us , that we are fit subjects , and capable of a law. after this , let us proceed to consider the original of our being , the prerogative which reason gives us above other creatures , and the obligations lying upon us as we are men ; and this will prove to us , that we are not only capable of , but actually under a law ; that we are accountable for the actions of our lives to a supreme power , and that every violation of the divine law , the eternal and unchangeable law of righteousness , which god has revealed and manifested , not only in the scriptures , but in our very nature , is justly punishable by him . this being once granted , we shall be soon made to confess , except we will do violence to our reason , that god shows his anger against sin by the judgments , which he brings upon the world , and that nothing of this nature doth come to pass , or can come to pass , without his order and appointment , and but for some cause . the prophet amos chap. iii. verse 6. lays it down by way of question and appeal to the reason and conscience and understanding of all mankind , shall there be evil in a city , and the lord hath not done it ? which according to the known laws and methods of arguing , amounts to this universal negative proposition , that there neither is , nor can be any judgment in a city or kingdom , whereof god is not the author . now in the first place , in order to vindicate the honour of the divine providence , i lay down the following proposition as infallibly certain , that no evil of punishment which is brought upon the world , happens by chance ; and particularly , that those judgments , which seem to derive from natural causes , are the effects of his justice and governing power : which i thus briefly prove . that god doth concern himself with the transactions of men , and either doth or will punish them sooner or later , according to their misbehaviour and demerit , hath been the belief of the very heathen : notwithstanding the corruption and degeneracy of their manners , notwithstanding that vast number of false opinions , which they had taken up according to their fancy , and which made way for others of a fatal consequence , to the great shame and discredit of their reason , and notwithstanding all those brutish customs , and violations of the laws of humanity which they had brought into practice the impressions of this fundamental truth of nature were made so deep upon their minds , that they could not totally efface them . in a time of common calamity , for instance , when they were distrest by an invading enemy , or when a plague had diffused its venom over their country , or in case of any violent inundation , or famine , or earthquake , they acknowledged , that this was the punishment and demerit of their sin ; that their gods were angry with them ; and that the way to get these judgments removed was to appease their anger : whereupon they erected altars , and heaped up sacrifices upon them : some devoted themselves to death , and others were offered up alive , they thinking to gain the favour of their deities by such kind of barbarous and bloody rites . 't is certain , that they had corrupted this truth horribly by their superstitions and impieties : but the foundation and ground was , that there was a vindicative justice , a nemesis , which proportioned our punishments according to the measures and degrees of guilt . now i demand , 1. if all things come to pass of themselves , without being guided and directed by an invisible hand , how came the belief of the contrary so universal ? it is a blemish to our reason to imagine , that by the constitution of humane nature false principles should be infused into our minds , and that we should be fatally inclined to error ; or that all the world should mistake in the belief of this great truth , that there is an all-wise providence , except a very few , whose interest it is to wish there were none , that they might live as they list , according to their corrupt inclinations , without the least molestation or disturbance . and yet these very men , who deny a providence , cannot but acknowledge and confess , that it is agreeable to reason , yea and necessary to the well-being of the world , that there should be such an over-ruling power , regulated and directed by the highest wisdom . for if in a private family there could be no peace nor safety without rules and orders to be observed by every one in their respective qualities ; if in a kingdom confusions could not possibly be avoided without laws , they being the ligaments of the body politick , that tie the members of it together , whereby they perform the several offices of civil life , in an orderly conjunction : much more would the world , which consists of such a variety of parts , fail and decay , if the creator had not set them a law which they are not to transgress , and if they were not restrained and kept in from preying one upon another , and if an omnipotent and all-wise god had not the whole ordering and disposal of them . 2. how came things to be endowed with those qualities , which produce such strange and admirable effects , as we daily see and hear of ? 't is a vain attempt to go about to explain and solve the appearances of nature by the mechanichal philosophy , how witty , and subtile , and refined soever , without believing god , not only to have created matter , and put this matter into motion , but to determine and modify the several motions of it : and tho some effects flow necessarily from their causes according to the established laws of mechanism , yet this was wholly according to the will and contrivance of the first causes : nor can they display this vertue without the divine concourse , all second causes in their several motions needing the continuation of the divine power and influence , in order to their operations , as well as to their subsistence . all things then are at the disposal of god , who makes use of them , as it pleaseth him , and the vertue , which they have , derives from him . even men are the instruments of his will , and that without any restraint of , or prejudice to their natural or moral liberty . he brings about the purposes of his providence , by actions which they design to other ends , nay sometimes by their sinful passions , and the exhorbitances of their temper . nebuchadnezzar a neighbour heathen prince made war upon the jews , gods own people , either to satisfy his thirst of fame and glory , or to enlarge his dominion , or it may be upon some pretended affront or injury done him , or the like : and yet god calls him his servant , jerem . xliii . 10. because by him he punished that people for their sins : and it was upon this account , that attilas , such another instrument in the hand of god , as was oliver cromwel , when with his barbarous troops he broke into christendom , as if he had received a commission from heaven to execute gods wrath upon the christians of that age for their luxurious and unchristian lives , had the title of flagellum dei. none can deny civil war to be a grievous judgment to a nation , notwithstanding all the plausible pretensions of cunning and designing men to draw the people into their party , and to take up arms in defence of religion and property , both which suffer infinitely more by a rebellion than by a persecution , if any such had followed according to their fears and jealousies ; whether well grounded , or ill grounded , it matters not , yet in every such war god gives commission to the sword , and says , sword go through the land , ez. xiv . 17. much more may god make use of all other parts of the visible creation , which have no principle of liberty within them . thus fire and hail , snow and vapour , and stormy wind , are said , to fulfil his word , psalm cxlviii . 8. and thus god did in the plagues of egypt : and tho judgments be not always so quick and immediate , but oftentimes advance slowly and by degrees : yet this doth not hinder , but that they are judgments still ; such for instance are infectious air , malignant diseases , blasting and mildew , drought and barrenness of ground . deut. xxviii . we must then look beyond natural causes , even to the god of nature , who orders and directs them to their several ends , and over-rules them and oftentimes carries them beyond their usual power , according as it seems good to his divine wisdom , and the ends of providence . in a pestilence we must not look at the evil influences of the air , but at the evil influences of sin , for the infection comes first thence . god might continue the same temper to the air , if he pleased , that it might be for ever healthful ; but he suffers those alterations to be made in it by degrees , and warns a nation by such slow approaches of his future intentions . so that notwithstanding we could trace the natural and immediate causes of it , yet because they cannot act but by vertue of his influence , and he makes use of the order and course of things , as it best pleaseth him ; the beginning and progress and decrease of a plague is to be ascribed to his will and pleasure , as much as that which we read of , 2 sam. xxiv . 16. when the angel of the lord stretched out his hand upon jerusalem to destroy it , the lord repented him of the evil , and said to the angel , who destroyed the people , it is enough , stay now thine hand . and as the angel , so what is called nature , is the instrument of god ; and therefore god is pleased to ascribe to himself the ordinary works of it . one would judge it necessary from the constitution of the world , that there be refreshing showers and dews , to water and moisten the dry and parched ground , whose fruitfulness would otherwise fail and decay ; yet this in the judgment of saint paul , was enough to convince the heathen , that there is a god , as he tells the people of lycaonia . acts xiv . 7. he left not himself without witness , in that he did good , and gave us rain from heaven and fruitful seasons , filling our hearts with food and gladness . to this * tertullian does elegantly allude , deum in aperto constitutum & vel ex ipsis coelestibus bonis comprehensibilem ignorari non licet . and indeed if we do but consider the ordinary works of nature which we do not value by reason of their commonness , and therefore pass over slightly , we shall find so much wisdom in their contrivance , that we must of necessity have recourse to an infinite author . if then a fruitful summer , if a plentiful and seasonable harvest and vintage be a sufficient attestation of providence ; can we think , that judgments , tho brought about by natural causes , are not the effects of the divine anger and displeasure ? cannot a sparrow fall to the ground without the will of god ? st. matth. x. 29. and shall there be any kind of judgment in the world without his ordering and appointment ? it being then to be believed and acknowledged , that all judgments , even such as flow from natural causes , are the designs and effects of providence , i will enquire 2. into the reasons and ends of providence in in such severe dispensations . what desolations are brought upon the world , it is visible every where : there is no age , which does not furnish us with examples enough , to what great heights judgments have advanced from small beginnings ; how thousands have fallen by the plague , or have perish'd in the merciless ocean by tempests and hurricanes ; or have been buried under ruines by earthquakes ; and with what cruelty the sword hath raged without any distinction of sex , or age , or quality . every one is sensible of the miseries of humane life in common ; and complaints are frequent and too bold ; so obnoxious are we to the assaults of a disease , to the violence of enemies , and to the raging fury of the elements , when let loose , that death oftentimes becomes unavoidable . some indeed have excluded providence from having any thing to do with the government of the world , because of these seeming perplexities , which they suppose cannot proceed from a divine administration . hence they very presumptuously and foolishly ask , why are men , the only creatures , who seem fit to enjoy the blessings of life , put into continual frights and fears ? why surrounded perpetually with dangers ? why so distressed and forsaken , without being able to defend themselves ? but these are the ravings of an impatient and cloudy mind , which will not consider things , but suffers reason to be overwhelmed by passion : they are besides oftentimes the product of wretched and irrational principles ; such as these , that a man is under no law and so not accountable to any supreme being ; that happiness is to be plac'd in this world only , and in the gratifications of the animal life ; that it is an injury for god to deprive him of it , and that it is not forfeitable by sin ; that there is no such thing as justice to exact the punishment of guilt ; that god is content to enjoy himself in the heavens , without ever so much as casting a glance of his omniscient eye upon earth ; and that he neither regards the services of his votaries , nor the impieties and profanation , and sacrileges of atheists , and libertines , and such like bold sinners , who defy his justice , but sits there unconcernedly without any resentment either way ; as one of the number daringly asserts . nec bene pro meritis capitur , nec tangitur ira . lucret. which is in effect and consequent to deny , that there is a god ; and that men are men that is , that they act freely , or that they deserve either reward or punishment for their acting well or ill . but tho this brutish opinion was exploded by the soberer part of the heathen world , yet the difficulty remain'd among several , who were forced , from the observation of those strange events which they beheld , to confess an over-ruling providence , which brought them about , even above the hopes , and contrary to the expectations of men . this they saw and acknowledged , but they corrupted and perverted the belief of it , with a mixture of horrid and impious fancies . they thought , that god took delight in the miseries of men , and that this proceeded from an envious nature in the deity , as if all affected and troubled at the prosperities and successes of mankind : and that therefore he would not permit them to be long happy , but continually brought upon them some calamity or other , to take off their minds from the considerations of peace and joy , and to divide and distract them with cares and fears , as if he could not be happy while they were so . thus florus says , that a stop was put to the advance and progress of the roman arms , sive invidia deorum , sive fato , at the time when the galli senones under brennus invaded their city , and disturbed their growing empire : and that afterward when they had conquered almost the whole world , ( for so they proudly and vauntingly worded it , orbem cum totum victor romanus habebat ) . and were ready to enjoy the benefit of their conquests in security and peace , after the hardships and fatigues of their long continued wars , and when their empire seemed to be so fully united in it self , and grown so great and powerful , as not to be shaken or molested by any forreign power , invidens fortuna principi gentium populo ipsum illum in exitium suum armavit , fortune envying the romans this glory and happiness , armed them against themselves by raising and fomenting a civil war , occasioned by the private passions of caesar and pompey : which caused that proverbial saying , so frequent in the mouths of the common soldiers and ordinary sort of people , socer generque perdidistis omnia . such ill representations they made of god almighty , cloathing him with the infirmities of a base passion , which usually dwell in ignoble and low spirited persons , and ascribing the effects of his justice and governing power to disorder , and trouble of mind , to envy and ill nature . whereas right reason should have taught them , that all imaginable happiness as well as perfection is essentially included in the idea of god , who cannot possibly be subject to envy , which is a troublesom and vexatious passion ▪ and that the only motive of his framing the world was his goodness . thou g god , lovest all the things that are , and abhorrest nothing which thou hast made : for never would'st thou have made any thing if thou hadst hated it , and how could any thing have endured , if it had not been thy will , or have been preserved , if not called by thee ? wisd. xi . 24 , 25. we must therefore assign other reasons of gods proceeding so severely with men , which will fully vindicate his providence from such an unjust and impious imputation . 1. the first is to humble us under his mighty hand , and to make us acknowledge his power and soveraignty . for what can seem more unjust and unnatural , than that men who owe their being to the goodness of god , and live upon his bounty , should yet be unmindful of him , that vile dust and ashes should lift up himself against his maker , and should enjoy the blessings of his providence , and yet not acknowledge that they are blessings , that is , the effects of his care and love to mankind ? yet so it is : pride puffs men up with swelling thoughts of vanity , as if all they enjoyed were justly due to them : it makes them think too well of themselves , as if they had no need of a support , or as if it were a diminution of their greatness to live in subordination to a higher power . and from this pride proceeds carelesness and forgetfulness of god , as if serious and frequent reflections and thoughts of him put them too much in mind of their duty and obligation toward him , and of the vileness and meanness of their own condition without him . thus they flatter themselves with dreams of folly , and are so taken up with thoughts of themselves , that they have no leisure to think of god ; and especially in a course of uninterrupted happiness and prosperity , the soul is as it were weakened , and lost , and dissolved in ease and softness ; and the rational faculties are depressed and deprived of their directive power ; and the gratification of a lust is set up in competition with the service of god , and oftentimes preferred before it , and the pleasures of sense prevail ; and when we are full , we are apt to forget and deny god. deut. viii . 11.14 . prov. xxx . 9. it is but necessary then that men be taught the true and just knowledge of themselves ; which is done most effectually by judgments . this shews , how they depend necessarily upon god , and how unable they are to stand before an almighty power ; by this they are sensible , that his anger can consume them in a moment , and that his power can crush them into pieces . thou , even thou art to be feared , and who may stand in thy sight , when thou art angry ? psalm lxxvi 7. let us deny , now if we dare ( but certainly our fears and our convictions will not permit us to deny ) gods power over us , when we either hear on see so many thousands falling before us , and when we see the whole creation at his command , and doing his will. an apprehension and sense of distress and danger will bring us upon our knees , and will throughly convince us of our folly , to forget , much more to oppose and defy god ; and will force us with trembling and amazement to acknowledge his almightiness and power , by the judgments which he brings upon the world. 2. if we look about us , and observe the horrid violations of the laws of god and religion , we shall soon justifie god in his proceeding so severely with us : for by this he shews his anger against sin , and how jealous he is of his honour . it is most certain , that this life is for the trial of our faith and obedience : and that hereafter every one shall be rewarded according to his works ; and that tho god be provoked every day , yet his patience and goodness seem to lay restraints as it were upon his justice , from breaking out upon the sinner . for if god should punish as often as men sin , and should proceed according to the rigour of his justice , all mankind would sink under the weight of his heavy hand . if thou , lord , wilt be extreme to mark what is done amiss , o lord , who may abide it ? psalm cxxx . 3. and we see what ill use is made of gods forbearance and long-suffering , how some interpret this in their own favour , and how others harden themselves in wickedness , and sin the more boldly . because sentence against an evil work is not executed speedily , therefore the hearts of the sons of men are fully set in them to do evil . eccles. viii . 9. but to rectifie all misapprehensions , that they may not pass into general opinions , and to shew that he will not forbear always , he doth often manifest and signalize his justice , even in this life , and loudly proclaim from heaven his anger against the unrighteousness of men , and especially by national judgments , in such cases as these : when religion is scorned and derided as an argument of a pusillanimous mind , or as an effect of superstition , or else is made use of as a cloak to cover maliciousness , revenge , and ambition ; when virtue and modesty are accounted parts of ill breeding ; and when wickedness appears bold and impudent in the day-light ; when luxury , and effeminacy , and a dissolution of manners have overspread a people ; when no regard is had to the sacred tyes and religion of repeated oaths and sacraments , and to the most solemn obligations of natural and civil right and justice : when the public worship of god is slighted , and no check given to atheism and profaneness ; when men live as if there were no god , or which is worse , cared not for him ; when blasphemies against god , and christ , and the mysteries of our holy religion are tolerated , and go unpunished ; when such kind of impieties , all or some , more or less , become common , and prevail in a nation , ruine cannot be afar off . it is time for thee , lord , to work , for they have made void thy law . psalm cxix . 126. we may safely and allowably pretend to foretel , that vengeance hangs over the heads of such a people , unless a general repentance and reformation intervene , and avert the impending evil . and tho no prophets are now extraordinarily commissioned from heaven to prophecy against a nation , and t● particularize the judgment , which god will inflict , except they amend ; yet we may be as sure of it , that so it will be , and we have as much reason to expect it , as if there were : because god has revealed his mind and will in his holy word , and signified his intentions sufficiently , that thus and thus he will proceed with an obstinate and incorrigible people . 3. judgments serve for examples and warning to others punishment is so essential to government , that without this it would soon be dissolved , and confusion and all manner of disorder would break in upon the world ; it would be scarce possible to live with any kind of security . it is fear which keeps men in , and lays restraints upon their passions , which otherwise would break out in fury and madness : and what the sad and dismal consequences of the passions are , when once let loose , is easie to imagine ; and of which we may frame some tolerable kind of idea from the murders , the sacrilegious rapines , the villanies , the desolations , caused by a brutish rabble . so that punishment becomes necessary , not only that the criminal may make some satisfaction for the breach of law , but for security of the publick peace ; that others , if the crime be capital especially , seeing his shameful and untimely end , may be deterred from following his bad example . which consideration is enough to vindicate the severity of the laws upon the worser sort of malefactors ; not as if any delight were designed to be taken by heightning or prolonging the misery of any one , be his crime never so heinous , but only in terrorem , to affright those who survive from attempting the like wickedness ; and to assure them withal , what they are to expect , if they do so . this very method god almighty is pleased to make use of in the government of the world . his laws are established with sanctions of rewards and punishments , according as we either observe or disobey them . none can pretend ignorance , or complain of a surprize , that they are punished before they knew the danger of the sin. for every judgment is a plain denunciation and threatning from heaven , that if we equal others in their sin , we may be made equal to them in their punishment . it is true , god takes his own time to punish : he doth oftentimes forbear upon most gracious and wise designs : he doth often let the sinner go on in his sins , because the sinner is in his power , and cannot escape him : and the like is to be said of a sinful nation ; but then this is only a reprieve and respite ; no revocation of the sentence , which is gone out against it ; and it is the highest provocation of justice to take no warning ; it is an unpardonable stupidity , and the direct and ready way to ruine . whatever judgments are inflicted in this world , concern others , as well as those on whom they are inflicted . these things are our examples , as saint paul does most rationally conclude from the overthrow of the israelites in the wilderness , 1 cor. x. 6. to the intent , that we should not lust after evil things , as they also lusted . now let us consider , what is it that has ruined so many famous monarchies , but luxury , and pride , and base perfidiousness , and irreligion ; how many glorious cities have been demolished and destroyed by war , fire , and earthquakes ; whose ruines will be eternal monuments of their sin , and of the divine vengeance . all history abounds with examples and above all the sacred , which serves not only to inform us of past events , but for direction and warning of what will be ; they are the standing registers of gods proceedings with men : the prophesies against jerusalem , against babylon , against nineve , in the general are in force still , making allowances for the variety of circumstances , as to those times and these , as if they were directed to christendom , and the nations out of it , and their capital cities . they are written for our admonition , upon whom the ends of the earth are come . look about and see , what desolations are brought upon the earth ; go and enquire of the ages past , and consider , how god has dealt with them in his anger , how he hath made their own wickedness to correct them : as the prophet speaks , jerem. ii . 19. how he has given up , some to the violence and fury of an enraged foreign enemy ; others to the more raging furies of a civil war , how he has sent pestilential diseases and other plagues among them , and the like . by which examples god doth forewarn all other nations , as well as the people of the same in different times , of the certain and woful , and unavoidable consequence of sin persisted in , and unrepented of . the belief of this truth , that the judgments which are in the world are the effects of gods displeasure , is necessary in order to our receiving benefit , and making that right use of them to which they are designed . for so long as providence is denied , and the justice and power of god called in question , and the threatnings of scripture disbelieved , and lookt upon as bruta sulmina , empty sound and noise , and only natural causes supposed to be concerned in the dismal judgments , which have been , and are in the world , without the superintendency of the first and supream cause , and that all things come to pass either by chance , as causes , which have no dependence one upon another , happen to be joyned , or by a fatal necessity ; it is a very easy consequence , that men of this perswasion should continue in the same ill course of life and be never a whit the better for the most astonishing calamities . fear indeed is usually wrought in the minds of the stoutest and most resolute by judgments . psal. lvii . 8. thou didst cause judgment to be heard from heaven ; the earth feared , and was still . but this may flow only from a principle of self-preservation . the most hardy and bold , the wits and the hobbists , les be aux et les forts esprits , for all their sophistry and artificial evasions , and for all their principles of fate and praedestination , have an abhorrence of sudden death ; nor indeed can they think of any kind of death with any patience , whose hopes are only confined to the animal life : it may also oftentimes be , and for the most part is , only a kind of present horror , a being troubled at the danger , lest it may involve them , as well as others ; and a meer effect of surprize and astonishment : like the emperour caligula , who was afraid , and crept under his bed , when it thundered , but as mad and as dissolute as ever , as soon as the noise was over . but certainly all sober and serious people will make a better use of the judgments of god , and in such cases conduct and govern themselves and their behaviour by true measures of wisdom and piety , and especially by these two following rules . 1. that we look up to god in all times of publick distress and calamity . for will it not be a foolish obstinacy beyond all aggravation to complain of the stroke and smart , and not see the inflicting hand , which is so visibly lifted up ? no one certainly can be so slight an observer of the age , wherein he lives , as not to see enough to convince him , that there is a god , who judgeth in the earth , and that he brings about those revolutions , which are in the world . psalm lxiv. 9. all men that see it , shall say , this hath god done , they shall perceive that it is his work . but tho we are to observe , and admire , and adore providence , we must not presume to justifie any evil action by it , as if success of it self were a sufficient proof , encouragement and approbation of it . for we cannot but remember , how this was the common theme and topick in the late times , i mean before the year 1660 , of popular discourses both from the pulpit and the press , to justifie the cursed rebellion of forty one , that the god of hosts fought for his saints and servants at marston-more , and gave them victory over his and their enemies , that is , their rightful soveraign , to whom they had often sworn allegiance ; and his faithful subjects : and appeared most gloriously on their side at naseby , and the like : and bradshaw in his speech , just before his pronouncing the sentence of death upon the blessed king charles the first , in which he most wickedly misapplies law , and the history of the tumultuous times of k. edward the second , and k. richard the second , together with foreign examples of the like villany , as if they had been just and authentick proofs of what they were then acting , appeals to providence , and saith , that god had dealt gloriously and miraculously for them . providence cannot , without an imputation upon the righteous government of god , be supposed , much more made use of , as a plea or argument , to justifie that , which religion and the divine law severely prohibit : tho judgments , by what means or instruments soever brought about , are full proof of gods anger and displeasure against sin . in every judgment god doth as it were thunder out of heaven , and we must be more than deaf , that is , affectedly stupid , if we will not hear and take notice . micah vi . 9. the lords voice cryeth unto the city , and the man of wisdom shall see thy name : hear ye the rod , and who hath appointed it . 2. that we reflect upon our sins , which are the meritorious cause of gods dealing thus severely with us . in general , may we not justly fear , that the lord hath a controversie with england , for the crying sins of it ; because there is no truth , nor mercy , nor knowledge of god in the land : by swearing , and lying , and killing , and stealing , and committing adultery , they break out , and blood toucheth blood ? hoseah iv . 1 , 2. and have we not reason also to fear , that the following menace will be fully executed upon us . v. 3. therefore shall the land mourn , and every one that dwelleth therein shall languish ? but without descending to a minute consideration of the publick sins , wherewith almost the whole nation in general stands charged , let us , as we are private persons , reflect upon our necessary dependance on god , that all we have we derive from his goodness , and that we cannot subsist one moment without his providence , which continues our being to us ; and further consider , that notwithstanding those obligations to serve and obey him , which our being in the world , and our being of such an order of creatures , and our daily preservation lay upon us , we daily provoke god to anger : and if so , when ever we feel the smart of our sins , we cannot but bow down our heads humbly before him , and adore his justice , which yet punisheth us less than we have deserved . righteous art thou o lord , and true are thy judgments . psal. cxix , 133. he doth not afflict willingly the children of men . lam. iii. 33. but we our selves pull down these judgments upon our heads ; we will not let god as it were be at rest ; we provoke him to wrath and indignation against us , by our ingratitude , and disobedience , and by an obstinate continuance in sin . whenever therefore his hand is lifted up , and before it be lifted up , let us endeavour to atone his wrath by a hearty and speedy repentance : let us prostrate our selves before him , and deprecate his anger , that we be not consumed by the means of his heavy hand : and then we may be assured , that he will return to us in mercy , and will either avert or remove his judgments from us , and will heal us , and our land , and the breaches of it , tho it shaketh , and is ready to fall into pieces . finis . errata . page 4. line 20. all mankind . p. 5. l. 26. for hast r. had . p. 6. l. 13. for our r. out . p. 10. l. 7. first cause . notes, typically marginal, from the original text notes for div a60562-e70 * matchiavel in his prince , speaking of the ill success of the counsels , designs , and enterprizes of caesar borgia , nac que da una straordinaria & estrema malignita di fortuna . cap. vii . * de paenitentia ex edit . rigaltii page 14● ; specialiter quaedam pronunciata generaliter sapiunt . cum deus israelitas admonet disciplinae vel objurgat , utique adomnes habet : cum aegypto & aethiopiae exitium comminatur , in omnem gentem peccatricem praejudicat . tertull . de spectaculis ex edit . rigalt . p. 91. the dolefull euen-song, or a true, particular and impartiall narration of that fearefull and sudden calamity, which befell the preacher mr. drury a iesuite, and the greater part of his auditory, by the downefall of the floore at an assembly in the black-friers on sunday the 26. of octob. last, in the after noone together with the rehearsall of master drurie his text, and the diuision thereof, as also an exact catalogue of the names of such as perished by this lamentable accident: and a briefe application thereupon. goad, thomas, 1576-1638. 1623 approx. 51 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a68099 stc 11923 estc s103155 99838912 99838912 3302 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. a68099) transcribed from: (early english books online ; image set 3302) images scanned from microfilm: (early english books, 1475-1640 ; 595:02, 1450:13) the dolefull euen-song, or a true, particular and impartiall narration of that fearefull and sudden calamity, which befell the preacher mr. drury a iesuite, and the greater part of his auditory, by the downefall of the floore at an assembly in the black-friers on sunday the 26. of octob. last, in the after noone together with the rehearsall of master drurie his text, and the diuision thereof, as also an exact catalogue of the names of such as perished by this lamentable accident: and a briefe application thereupon. goad, thomas, 1576-1638. [60] p. printed by iohn hauiland, for william barret, and richard whitaker, and are to be sold at the signe of the kings head, london : 1623. foreword signed: t. goad. signatures: a-d⁴ f² h-k⁴. the first leaf is blank. leaves in quire d signed d, d2, e, e2. leaves in quire f signed f, g. variant: foreword signed "t.g." the relationship between this state and the "t. goad" state is complicated; see transactions of the cambridge bibliographical society 1 (1951), p. 240-59 and the library, 21 (1967), p. 128-35. in the "t.g." version, "a catalogue of the names of such persons as were slaine by the fall of the roome", quire k, is largely in the same setting of type as that in william crashaw's "the fatall vesper". identified as stc 11923a on umi microfilm reel 595. reproductions of the originals in the folger shakespeare library and the union theological seminary (new york, n.y.). library. appears at reel 595 (folger shakespeare library copy) and at reel 1450 (union theological seminary (new york, n.y.). library copy). 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 drury, robert, 1587-1623. catholics -england -controversial literature. providence and government of god -early works to 1800. 2006-01 tcp assigned for keying and markup 2006-01 aptara keyed and coded from proquest page images 2006-12 ali jakobson sampled and proofread 2006-12 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the dolefvll euen-song , or a trve , particvlar and impartiall narration of that fearefull and sudden calamity , which befell the preacher mr. drvry a iesuite , and the greater part of his auditory , by the downefall of the floore at an assembly in the black-friers on sunday the 26. of octob. last , in the after noone . together with the rehearsall of master drvrie his text , and the diuision thereof , as also an exact catalogue of the names of such as perished by this lamentable accident : and a briefe application thereupon . matth . 7. 1. iudge not , that yee bee not iudged . london , printed by iohn hauiland , for william barret , and richard whitaker , and are to be sold at the signe of the kings head , 1623. to the christian moderate reader . vpon judden accidents men commonly passe sudden censures , and for want of deliberate and steady aime , vnder or ouershoot the marke : especially that kinde of marke , which the most skilfull hand , guided by the sharpest eie , can neuer certainly hit , scarce distinctly discerne . of gods iudgements iudiciously saint augustine , and modestly , iudicia dei nemo potest comprehendere , nemo certe reprehendere . no man can comprehend them , no man may reprehend them . boldly therefore may a moderate spirit vndertake to reprehend those encroachers vpon gods prerogatiue , who take vpon them to comprehend in the small vessell of their shallow vnderstanding the boundlesse ocean of gods secret iudgements : hauing no other conduit thereunto , then the ouert act of a corporall stroake , and outward chastisement . jn the sounding the depth of this late dismall accident , it is not hard to discerne what tongues and pens haue , out of partiall obliquitie , or precipitate iudgement , cast too short , or lost their plummet in the deepe . to auoid which inconueniences , the chiefe care and endeuor , taken in this ensuing tract , hath beene partly by a more certaine information to strengthen the line , and partly to lengthen the same by a more particular and fuller relation : that so the indifferent reader , taking the plummet into his owne hand , may cast with the better aime , for the shunning all rocks and quicksands , either of stupid neglect , in not considering at all , or of ouer-curious prying , in the personall application , of gods extraordinary works in this kinde . so iudge well , and farewell . thine in christ , t. goad . black-fryers london , 1623. octob. 26. nouemb. 5. stilo veteri nouo , being sunday . about three of the clocke in the afternoone of the aforesaid sunday , in a large garret , being the vppermost , and from the ground the third storie of an high building of stone and bricke , were assembled a multitude of people , men and women , of diuers ages and conditions , amounting to the number of two or three hundred persons , to heare a sermon there to be preached by one master drury , a romish priest , and iesuite of name , and speciall note . to this garret or gallery , ( being situated ouer the gate-house of the french ambassadors house ) there is a leading passage by a doore close to the vtter gate of the said house , but without it , open to that street : by which passage many men and women vsed to haue daily recourse to the english priests chambers there . there is also out of the said lord ambassadors with-drawing chamber , another passage meeting with this , and both leading into the said garret . which garret was within the side walls , about seuenteene foot wide , and fortie foot long : at the vpper end whereof was a new partition of slit deale , set vp to make a priuate roome for one of the priests , which abated twelue foot of the length . about the middest of the gallery , and neere to the wall , was set , for the preacher , a chaire , raised vp somewhat higher then the rest of the floare , and a small table before it . in this place the auditorie being assembled , and some of the better sort hauing chaires and stooles to sit on , the many standing in throng , and filling the roome to the doore and staires , all expecting the preacher , hee came forth out of an inner roome , clad in a surplice , which was girt about his waste with a linnen girdle , and a stole of scarlet colour hanging downe before him from both his shoulders . whom a man attended , carrying in one hand a booke , and in the other an houre-glasse . an embleme not vnfit to suggest to him , his auditorie , and vs all , that their , and our liues , not onely passe away continually with the defluxion of that descending motion of the sand ; but also , euen in such times and places , may possibly fore-runne the same , and bee ouerturned before that short hourely kalender should come to recourse . master drury the priest , as soone as he came to the chaire , kneeled downe at the foot of it , making by himselfe in priuate some eiaculation of a short praier , as it seemed , about the length of an aue marie . then standing vp , and turning his face toward the people , hee crossed himselfe formally : premising no vocall audible prayer at all , ( neither before his text , nor vpon the diuision of it ) wherein the people might ioyne with him , for the blessing and sanctifying an action of that nature . which omission , whether it were a lapse of memorie in him , or a priuiledge of custome belonging to those supereminent instructors , i dispute not ; but leaue it to the conscionable iudgement of euery christian . immediatly he tooke the booke , being the rhemists testament , and in it read his text , which was the gospel appointed for that sunday , according to the institution of the church of rome ; which day now fell vpon the fift of nouember by the gregorian kalender , current ten daies before ours , and accompted by the romanists the onely true computation . whereupon some goe so farre as to make a numerall inference of a second reflecting tragedy . but , for my part , i surrender all such iudiciarie calculation into the hands of the highest , who according to his prouidence disposeth of times and seasons , and of all euents befalling in them . the said gospell in the rhemists translation , is as followeth in these words : therefore is the kingdome of heauen likened to a man being a king , that would make an account with his seruants . and when hee began to make the account , there was one presented vnto him that owed him ten thousand talents . and hauing not whence to repay it , his lord commanded that he should bee sold , and his wife and children , and all that he had , and it to bee repaied . but that seruant falling downe , besought him , saying , haue patience toward me , and i will repay thee all . and the lord of that seruant moued with pitie , dismissed him , and the debt he forgaue him . and when that seruant was gone forth , he found one of his fellow-seruants that did owe him an hundred pence : and laying hands vpon him thratled him , saying , repay that thou owest . and his fellow-seruant falling downe , besought him , saying , haue patience toward mee , and i will repay thee all . and he would not : but went his way and cast him into prison , till he repayed the debt . and his fellow-seruants seeing what was done , were very sorie , and they came , and told their lord all that was done . then his lord called him : and hee said vnto him , thou vngracious seruant , i forgaue thee all the debt because thou besoughtest me : oughtest not thou therefore also to haue mercy vpon thy fellow-seruant , euen as i had mercy vpon thee ? and his lord being angry , deliuered him to the tormenters , vntill he repayed all the debt . so also shall my heauenly father doe to you , if you forgiue not euery one his brother from your hearts . which when he had read , hee sat downe in the chaire , and put vpon his head a red quilt cap , hauing a linnen white one vnder it turned vp about the brimmes : and so vndertooke his text ; first shewing in plaine and familiar stile the occasion of our sauiours deliuering this parable , then distributing the whole into parts , as they depended one on the other ; out of which he chose three principall points of doctrine , which he propounded to insist vpon in that sermon , viz. 1 the debt which man oweth to god : and the accompt which he is to make vnto him of that debt . 2 gods mercy in remitting this great debt . 3 mans hardnesse of heart , and frowardnesse , both towards god and towards his brethren : together with the remedies , which man may vse for the procuring of gods mercy , and curing himselfe from this contagious disease of ingratitude . mans debt he amplified in regard of our creation , and redemption , the spirituall and temporall benefits , which we enioy in this world , and in gods church , &c. vpon the following parts hee discoursed with much vehemency , insisting especially vpon those words , i forgaue thee all thy debt , shouldest not thou also haue had compassion on thy fellow , euen as i had pitie on thee ? and thence extolling the infinite mercy and goodnesse of god , whereby he doth not only giue vs all that we haue , but forgiues vs all our trespasses and offences , be they net uer so deepely stained with the scarle ▪ dye and tincture of our guiltinesse which mercifull bounty of our heauenly father is here parabolized vnto vs by a certaine man that was a king , &c. two or three of that auditory auow with ioynt testimony , that , in the processe of the latter part , which he handled , he earnestly laid open the terrors and burthen of the heauy debt of punishment , which we are to pay at the last iudgement , if the debt of sinne be not acquitted before . declaring withall the mercy of god in prouiding meanes to cancell this debt , by the sacraments ordained in the catholique church , in speciall by the sacrament of penance ; and therein by contrition , confession , and satisfaction . and thence inferring in what miserable case heretiques are , who want all such meanes to come out of this debt , because they are not members of the catholique church . but whatsoeuer the matter , or manner of his last speech was , i doe not curiously enquire , as making interpretation of gods iudgement in stopping the currant of his speech at that instant . lest in ouer forward censuring the same , we should be deemed as vncharitable , as our aduersaries , especially the iesuits , are against those churches and persons that admit not the papacy . most certaine it is , and ouer manifest by lamentable euidence , that , when the said iesuite had proceeded about halfe an houre in this his sermon , there befell that preacher and auditorie the most vnexpected and suddaine calamitie , that this age hath heard of to come from the hand , not of man , but god , in the middest of a sacred exercise , of what kinde or religion soeuer . the floare , whereon that assembly stood or sate , not sinking by degrees , but at one instant failing and falling , by the breaking asunder of a maine sommier or dormer of that floare ; which beame , together with the ioyces and plancher thereto adioyned , with the people thereon , rushed downe with such violence , that the weight and fall thereof , brake in sunder another farre stronger and thicker sommier of the chamber situated directly vnderneath : and so both the ruined floares , with the people ouerlapped and crushed vnder , or betweene them , fell , ( without any time of stay ) vpon a lower third floare , being the floare of the said lord ambassadors withdrawing chamber ; which was supported vnderneath with arch-work of stone , ( yet visible in the gate-house there ) and so became the bundarie or terme of that confused and dolefull heape of ruines , which otherwise had sunke yet deeper by the owne weight and height of the downfall : the distance from the highest floare , whence the people fell , to the lowest , where they lay , being about two and twentie foot in depth . of the gallery floare only so much fell , as was directly ouer a chamber of 20. foot square , called father redyates chamber , and being the vsual massing roome for the english resorting thither . the rest of the gallery floare , being not so full thronged , stood firme , and so was a refuge and safeguard to those of the auditorie that had planted themselues at that end . from whence they beheld that most tragicall scene of their brethrens ruine ; themselues also being not onely surprized with the stupifying passions of affright , and apprehension of that danger , which as yet they could not think themselues to haue escaped , but also , for the time , imprisoned in the place it selfe ; from whence there was no passage by doore , or otherwise , vnlesse they should aduenture to leape downe into the gulfe of their fellowes wofull estate . in this perplexity , dismay it selfe not bereauing them of counsaile , but rather administring strength to their trembling hands , they with their kniues opened the loame-wall next vnto them , and so making their passage thence into another chamber , escaped that danger . as for the rest ( being the farre greater part of this assembly ) who in a moment all sunke downe to the lowest floare , their case , as it can scarce be paralleled with a like example of calamitie , so hardly be described with the due and true circumstances . who can to the life expresse the face of death , presenting it selfe in so ruefull and different shapes ? quis talia fando temperet à lachrymis ? what eare , without tingling , can heare the dolefull and confused cries of such a troope , men , women , children , all falling suddenly in the same pit , and apprehending with one horror the same ruine ? what eie can behold , without inundation of teares , such a spectacle of men ouerwhelmed with breaches of weighty timber , buried in rubbish , and smothered in the dust ? what heart , without euaporating into sighes , can ponder the burthen of deepest sorrowes and lamentations of parents , children , husbands , wiues , kinsmen , friends , for their dearest pledges , and chiefest comforts in this world , all bereft and swept away with one blast of the same dismall tempest ? such was the noise of this dreadfull and vnexpected downefall , that the whole city of london presently rang of it , and forthwith the officers of the city ( to whom the care of good order chiefly appertaineth ) and in speciall sergeant finch the recorder , repaired thither the same euening , carefully prouiding for the safety of the said ambassadors house and familie , and , for preuenting all disorders in such a confusion , that might arise by the confluence of the multitude , shut vp the gates and set guards vpon the passages . with all speed possible some were imployed for the releeuing and sauing such as yet struggled for life vnder this heauy load : which could not so soone be effected , as they in charity desired ; for that the ruines , which oppressed the sufferers , did also stop vp entrance to the helpers : who thereupon were faine to make a breach in through an vpper window of stone . from hence they hasted downe with pickaxes and other instruments , to force asunder , and take of , by peece-meale , the oppressing load of beames , ioyces , and bords . at the opening whereof , what a chaos ? what fearefull obiects ? what lamentable representations ? here some bruised , some dismembred , some onely parts of men : there some wounded , and weltering in their owne and others bloud , othersome putting forth their fainting hands and crying out for helpe . here some gasping and panting for breath , others stifled for want of breath . to the most of them being thus couered with dust , this their death was a kinde of buriall . haue the gates of death beene opened vnto thee ? or hast thou seene the doares of the shadow of death ? verily if any man could looke in at those gates , and returne , he would report such a pourtrait as was this spectacle . in this dolefull taske of withdrawing those impediments , laying forth the dead bodies , and transporting the maimed , all that night , and part of the next day was spent , though charitie and skill did whet their endeuours with all dexteritie and expedition . the next morning , according to the lawes of our land , which prouide that the kings maiestie should haue an account of his subiects dying per infortunium , the coroners inquest was there impanelled vpon the dead corpses , that after their view of them , they might be buried with conuenient speed . by the said coroner , and iury , especiall care was taken to suruey the place , and materialls of the ruines with all diligence , for the finding out the immediate cause and manner thereof : the rather for that it was giuen out by some presently vpon the mischance , that some protestants , knowing this to be a chiefe place of their meetings , had secretly drawne out the pins , or sawed halfe a sunder some of the supporting timber of that building . which was found to be a calumny no lesse ridiculous , then malitious . the most probable apparant cause of the suddaine failing of that floare , charged with such a weight of people , was iudged to bee in the maine sommier thereof , which being not aboue ten inches square , had in the very place , where it brake , on each side a mortaise hole directly opposite the one against the other , into which were let the tenants of two great pieces of timber , called girders : so that betweene those mortaises , there was left not aboue three inches of timber . this sommier was also somewhat knottie about that place , which , in the opinion of architects , might make it more brittle , and readie to knap in sunder . the maine sommier of the lower roome , was about thirteene inches square , without any such mortaise ; and brake , not ( as the former ) in the middest , but within fiue foot of one end , and more obliquely and shiuering then the other . no foundation , nor wall failed . the roofe of the gallery with the seeling vpon it remaine yet intire ; as also a small filling wall , fastned to the rafters , which yet hangeth where the floare is gone . this downefall was not to al deadly : to some only frightfull , or in part hurtfull : who being thus taken vp out of the pit of horrible danger , nay plucked out of the very iawes of death , as also those other of this assembly , who ( as before said ) fell not at all , but yet stood in the verie brinke of this mortall ieopardie , haue all great cause neuer to forget this day , but to enter it into their kalender for a mercifull and miraculous deliuerance . neither is it enough for them to lift vp their hearts in thanksgiuing to god ( as i make no doubt they doe ) for this vnexpected rescue from so great an vnsuspected death , but they are also to lay it to their hearts , whether this sudden stroake and cracke be not the hand , and voice of god , to call them home from wandring after forraine teachers , that lead the ignorant people captiue and carry them hood-winked into the snares of danger , corporall , ciuill , and spirituall : that hereupon they may seriously consider what ground they haue to forbeare , or forsake our church-assemblies , and to refraine from hearing so much as our diuine seruice , against which they haue no other exception , but this , that in hearing it they may heare , and vnderstand , whereas in the romish seruice , euen in the euen-song then intended in this conuenticle , audientes audirent , & non intelligerent , videntes viderent , & non cernerent . the women , and common people might vnderstand as much as they doe this sentence in latine , taken out of the prophet isay , too truly prophecying of such . of those that fell , and escaped without any notable hurt , i heare of by name some persons of note , as mistris lucie penruddock of a worthy family , who fell betweene two that then perished , the lady webb and her owne maid seruant , yet was herselfe preserued aliue by the happy situation of a chaire , which falling with her , rested hollow ouer her , and so became to hir a shelter , or penthouse to beare off other ruines : also the lady webbs daughter , though falling neere vnto hir mother , and eleanor saunders , who was couered with others that fell vpon hir , yet by gods mercy , recouered out of those bloudy ruines . there was also a scholler , ( whom my selfe since saw and had speech withall ) who was the easier drawne to that assembly , because he formerly was inclining and warping to that side , as hath appeared by publike euidence . he was also inuolued in this common downefall , whereout he escaped beyond expectation : being one of the vndermost in that heape , and lying vpon the very floare , and ouerwhelmed with the boards and timber , which lay vpon him , yet not so flat , and sad , as vpon others , but somewhat hollow and sheluing , by the leaning of some of the timber against the wall . out of this den of death he , with maine strength & much difficulty , wrought himselfe , by tearing the laths of the seeling , and creeping betweene two ioyces , from vnder the timber to an hole where he espied light : & then one of the ambas . family opening a doore releeued him being yet so astonished that he scarce was apprehensiue of the courtesie done to him . who thus refreshed , presently returned and vsed his best strength to draw others out of that snare , which he himselfe had newly broken , without any other detriment than of his clothes ; of which faire escape i hope , he will make good vse , & often call to minde our sauiours caueat , ( which since in my hearing hath beene rung in his eares ) vade & ne pecca amplius , ne deterius conting at tibi . there was also ( as he reporteth ) a young girle of the age of ten yeeres , or thereabout , who then crying said vnto him , o my mother , o my sister , which are downe vnder the timber and rubbish . but hee wishing her to be patient , and telling her that by gods grace they should get forth quickly , the child replied , that this would proue a great scandall to their religion . a strange speech proceeding from a childe of so tender yeeres , who , euen in that perplexity , seemed to haue a deeper apprehension of publique scandall , then of priuate losse . a lesson fit for farre elder to learne , ex ore infantium , & lactentium , &c. out of the mouth of babes and sucklings thou hast ordained strength . moreouer , one of the men that fell , then saying , o what aduantage will our aduersaries take at this ; another of them replied thereto , if it be gods will this should befall vs , what can wee say to it ? a pious answer , and christian resolution , borrowed , as it seemes , from the patience of the prophet dauid , tacui , domine , quia tu fecisti . i held my peace , because thou , lord , hast done it . an hard taske it were to vndertake the giuing a particular account of the number and quality of those that any waies suffered in this fall , the diuersity of reports , according to mens priuate inclinations , enlarging or contracting the same . in generall most euident it is that of the people that fell , those that escaped best for bodily hurt , were , at 〈◊〉 howsoeuer deeply stricken in their minds with affright and feare : others were bruised or wounded , but not mortally , receiuing only a gentle stripe from the mercifull hand of a chastizing father ; others for the present came forth , or rather were carried out , with life , but enioyed it for a short time , yeelding vp the same in their seuerall homes within a few daies , yea some not many houres , as by after-enformation to the coroners iury , yet depending , may appeare . but the greater number of those that fell neuer rose againe , nor shall , till the elements shall melt with heat , and the ruines of a farre greater fabrique than that house , ( euen of the whole earth with the workes thereof ) shall awake them , and vs all , out of the bed of death , to giue account of what we haue done in the body . of these , whom it pleased god thus to call out of this world , the number is most currently estimated to be betweene 90. and 100. if any man , out of affection to them , or curiosity , enquire more exactly , of the ambassadours house , was digged a great pit , ( eighteene foot long , and twelue foot broad ) in which were laied foure and forty corpses in order , piled one vpon the other , partners in the same bed , as a little before they were in the same passage to it . vpon this common graue , was set vp in the earth , a blacke crosse of wood , about foure foot high , which on tuesday in the afternoone , was by one of the ambassadors seruants taken vp and carried into the house , lest ( as it seemeth ) any scandall should bee taken thereat by the people , that then , and after , came to that house to view the stage of this mournfull tragedy . there was also another pit , ( long twelue foot , broad eight foot ) made in the said ambassadors garden neere adioyning , wherein fifteene other were interred . beside these dispersedly here aboue numbred , there are heard of vpon diligent enquirie of the said iury and others , diuers more encreasing the list of this funerall troope , whose names follow in the catalogue . as for interpretation and application of this so remarkeable and dolefull an accident , our duty is first to entertaine a christian and charitable opinion of their persons whose lot it was to become an example vnto others : and secondly to make a profitable vse thereof vnto our selues . too well knowne it is to the world , how hardly our aduersaries conceiue , speake , and write , not onely of our religion , but also of our persons , damning and tumbling downe all of vs without difference into the bottomlesse pit of destruction , and throwing vpon our heads , not the ruines of one loft or house , but the whole mountaines of gods wrath and heauiest iudgements . such curses and edicts of damnation against vs their pulpits thunder out , their printing presses grone vnder , their pamphlets and libells proclaime ; all wee are giuen gone for cast-awaies , miscreants , damned heretiques ; with vs no church , no faith , no religion , no god. if such a calamitie had befallen any flocke of ours in our common prayer , or sermons , all must haue gone quicke to hell : there would haue beene more inuectiue seuerall censures and bookes against vs than were here persons suffering . what exclamation of the downfall of heresie , of the passing away of nouelties with a cracke , of receiuing a terrible blow , of the very beames in the wall crying out against vs , of the ruine of old wormeaten heresies , of the trash and rubbish of the new gospell demolished . in such sort vpon lesse occasions , are wee and our profession traduced and slandered publikely beyond the seas , and priuately in corners at home . nor is it maruell that such flashes to scorch vs in our good names , are cast forth out of that fiery aetna of romish zeale , which hath sent forth materiall flames to consume many of our liuing bodies , and some also of our dead . hic liuor nec post fata quiescit . and though this fire hath beene couered with ashes in these parts , for many happy yeares , yet of late a sparke thereof brake forth , euen in the middest of the bonfires kindled in london at the happy returne of our prince ; when as a certaine roman zelote , repining at the excessiue expense of fuell therein , said openly in the hearing of many that if such waste of wood were made , there would shortly be neuer a fagot left to burne heretiques . but we haue otherwise learned christ , who being reuiled , did not reuile againe , but committed his cause to him that iudgeth righteously ; et preces effudit pro ijs etiam , qui sanguinem eius effuderūt ; and powred out prayers for those , that shed and powred forth his bloud , ( as saith an ancient father . ) from him we learne not to insult ouer our enemies , or to reioyce at their ruine , but to weepe at their calamitie : not to enter into gods secrets , but to tremble at his iudgements . and therefore our dutie , in regard of their persons , is first to be tender and carefull how so much as in our inward thoughts we passe any particular iudgement vpon them . for though the euent it selfe may seeme to offer a topicall inference from the fall of both the floores ; namely , of the preaching and the massing roome , that both their doctrine and sacrifice are weakely and slenderly supported , and that god was displeased as well with their pulpits , as altars ; yet for the particular estate of those who were combined in that action , and enueloped in the same passion , it were most vncharitable and groundlesse from their temporall destruction in this time and place , to collect their eternall confusion . and howsoeuer our aduersaries for the truth of their church draw an argument no lesse vnnaturall than vncharitable , from the supposed , sudden , and vnhappy ends , of some of those whom they call heretiques , and to that end forge hideous fables of the death of luther , caluin , &c. and in particular , very lately some of them haue passed an heauy censure vpon doctor sutton , a learned and painefull preacher , and solid refuter of their errors , whom to the great losse of our church , abstulit vnda vorax & funere mersit acerbo , ouer whom they triumph , as if the deepe therefore swallowed him , because he was vnworthy to tread vpon the earth , or breathe in the ayre ; yet we ought to be , and are farre from saying that the plancher of that building would not beare these romanists , because they were more loaden with the weight of sinne , then others . wee are taught by the chapter appointed in the kalender to bee read in our churches the very next morning after this dolefull accident , to iudge otherwise . luke 13. there were present at that season , some that told him of the galileans , whose bloud pilate had mingled with their sacrifices . and iesus answered , and said vnto them , suppose yee that these galileans were greater sinners then all the other galileans , because they haue suffered such things ? i tell you nay . secondly , wee are to condole for them , and that in three respects . first , out of naturall humanitie , as they are men , of the same mould with vs , subiect all to the same passions , and liable to the same outward calamities , and dangers of this mortall life . in this consideration euery of vs is to say to himselfe , of himselfe and others . homo sum , humani nihil à me alienum puto . secondly , out of morall ciuilitie , as fellow-borne country-men , and naturall subiects vnto the same most gracious king , in whose eies the death of his meanest subiects is precious . in this respect euery of vs , either presently viewing that tragicall spectacle of so many bruised and battered carkases , so many smothered corpses , which yesterday breathed the same english aire with vs : or shortly after hearing of so wofull an historie , is , with teares in the eye , and melting griefe in the heart , to deplore at least with some such epitaph , or funerall elegie , as was vsed by a lacedemonian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thirdly and principally , out of christian charitie , as towards those who professe the name of christ , and deuotion in his worship , howsoeuer tainted with many errors and superstitions , of which their leaders and guides are more guilty than the simple obedient flocke misled by them . in this duty we are euery of vs to grieue for those that are gone , and to commiserate with the holy apostle , the present estate of such other as remaine captiuated in the same blindnesse of ignorance , rom. 9. & 10. i have great heauinesse , and continuall sorrow in my heart , for my brethren , my kinsmen according to the flesh . brethren , my hearts desire and praier to god for israel , is that they might bee saued . for i beare them record , that they haue a zeale of god , but not according to knowledge . this for our construction hereof , as we looke downe vpon others in their fall . now for our instruction as this example reflecteth vpward vpon our selues . wherein first our ingratitude is checked , and thankefulnesse awaked which we owe vnto god for our manifold preseruations , as in other kindes perpetually , so not seldome in this . surely if our heauenly father should cease his care of preseruing vs , as we too oft giue ouer our due care of seruing him , nor field , nor house , nor church it selfe should be safe vnto vs : carnall security and forgetfulnesse of god creeping into not only our chambers , halls , and receptacles of mirth and iollity , but too oft euen into the house of god it selfe : the temple of our spirituall sacrifices being not so reuerently frequented as our duty and profession require . and yet , howsoeuer wee may obserue gods hand sometimes to haue ouertaken diuers of our brethren by downfalls vpon the earth , or into the water , and of late by the fearefull dint of fire darted from heauen with thunder , and other humane casualties , at home or abroad , yet haue our sacred assemblies ( for ought i can remember ) beene free from mortality by ruine . and whereas we haue many examples of the decay and sudden lapse of diuers our materiall temples made with hands , yet hath god so disposed of the time or manner of such ruines , that none of the liuing temples of the holy ghost haue beene demolished thereby . witnesse in london the churches of lothbury , of st. butolfs , of st. giles in the fields , and the church it selfe of the black-friers : in all which the stones forbare their downeward motion , till the peoples absence . and most lately in the towne of netesherd in norffolk , the beames of the church roofe being by the fall of the steeple beaten downe among the people in time of prayer , yet not one perished thereby . to these perhaps many reading and pondering this , can adde other examples of the like preseruations in other places of this land . the memory whereof must reuiue our hearty thanks to god , with praier for our future protection , especially in the houses of praier , wherein he is worshipped in spirit and truth by vs , and his word preached soundly and faithfully vnto vs. secondly , forasmuch as some few of this assembly were not in opinion romanists , nor came thither out of affection to the popish partie , but rather out of curiositie , to obserue their rites and manner of preaching , especially vpon the ●ame giuen out , and expectation of then and there hearing a rare man , an admirable iesuite , a preacher nonpareil , in comparison of whom the greatest lights of the protestant ministerie are but glowormes ; this may be a speciall caueat to such roauing wanderers as only tasted of that cup whereof others dranke the dregs : they were some of them iustly stricken in body , though not mortally , but all in minde , with terror , amazement , and horrible consternation . and one , as is said , felt the vtmost of that stroke , and for company tooke part with those in death , with whom he consented not in life and opinion . plinie the elder ( as his nephew reports of him ) paid deare for the satisfaction of his curiositie , when , not content with contemplation , and relation from others , hee would needes in person approach neere , to behold with his eies the very flames of the burning hill vesuuius in italy , the sulphureous smoake and vapour whereof , presently stifled him . to come neerer to our selues , those christians escaped not much better , who ( as both tertullian and cyprian obserue ) when they were present at the theaters and shewes , instituted to the honour of the heathen gods , were suddainly surprised and vexed by the deuill , who was nimble enough to maintaine his claime to them , by pleading inueni in meo , i tooke them as i found them , vpon mine owne ground . what though the romanists presume farre without warrant , and dare out-face our lawes , which wholesomly prouide against such conuenticles , yet let euery obedient subiect and childe of our church , beware how he put his foot into such snares : resoluing rather with the holy patriarch , and saying in his heart , o my soule , enter not thou into their secret : vnto their assembly mine honour be not thou yoaked . in such cases the prophets haue vsed and enforced from exorbitant examples argument , not of imitation , but auersation , and opposition . though israel transgresse , yet let not iuda sinne . thirdly , for vs all , these dead corpses ought to bee a liuely mirror , wherein we are to behold what we may expect in that kinde , or some other , euen farre worse , if we doe not preuent and auert gods iudgements by iudging our selues , and vnfeinedly repenting of our sinfull courses . out of such examples our sauiour readeth vs a double lecture , not onely of charitie , in not censuring others , but also of repentance , in censuring and condemning our selues , that we be not condemned of the lord. vnlesse yee repent , yee shall all likewise perish . a vaine plea it will be , that wee haue cast out of our churches romish superstitions , if wee still reteine in our soules and bodies our predominant corruptions ; that our faith & doctrine is most pure , if our liues remaine impure ; that we haue faire leaues & blossomes in our outward profession , if we bring forth no fruit in our practise and conuersation . reatus impij pium nomen , saith the most religious bishop saluian . an holy title and profession , if the life bee not sutable , is , not a plea , but a guilt , not a diminution of offence , but an improuement . well said tertullian of himselfe that , whereto euery of vs is to subscribe his owne name , ego omnium notatorū peccator , nulli rei , nisi poenitentiae , natus . a sinner i am , marked with spots of all kinds , & born to no other end , thē to make my life a taske of repentance . we are all by profession bound apprentises to this christian trade , nay borne vnto a kinde of interest and propriety to it . of all intelligent natures onely man is capable of that . god cannot repent , because he cannot sinne , nor erre : an angell , though mutable in his owne nature , ( and so liable to sinne ) yet once falling by sinne , can neuer rise by repentance . onely man , falling , both in the vniuersall ruinous estate of all his kinde , and daily in his actuall lapses , hath by the hand of gods grace and mercy in christ , the cords of loue reached forth , and let downe into the pit vnto him , whereof by repentance and faith he taketh hold , thence to be raised to newnesse of life , and so forward to eternall life , through the merits and passion of our blessed redeemer , who came , not to call the righteous , but sinners to repentance . lament . 3. 22. it is of the lords mercies that we are not consumed : because his compassions faile not . a catalogue of the names of such persons as were slaine by the fall of the roome wherein they were in the blacke-fryers , at master druries sermon , the 26. of octob. 1623. taken by information of the coroners iurie . master drurie the priest that preached . mr. redy are the priest , whose lodging was vnder the garret that fell : the floore of which lodging fell too . lady webbe in southwarke . lady blackstones daughter , in scroops court. thomas webbe her man. william robinson taylor , in fetter lane . robert smith , master 〈…〉 anne dauison , mr. dauisons daughter , of the middle-row in holburne , tayler . anthonie hall his man. anne hobdin . marie hobdin . lodging in mr. dauisons house . iohn galloway vintener , in clarkenwell close . mr. peirson , iane his wife , thom. & iames , his two sonnes . in robbinhood court in shooe lane . mistris vdall . katharine pindar , a gentle woman in mrs . vdals house . in gunpowder alley . abigal her maide . iohn netlan a taylor of bassingborne in cambridge shiere . nathaniel coales , lying at one shortoes in barbican , tayler . iohn halifaxe , sometimes a waterbearer . mary rygbie , wife to iohn rygbie in holburne , confectioner . iohn worralls sonne in holburne . thomas brisket , his wife , and his sonne , and maide , in mountague close . mistris summers , wife to captaine summers in the kings bench. marie her maide . mistris walsted in milkestreet . iohn raines , an atturney in westminster . robert sutton , sonne to mr. worral a potter in holburne . edward warren , lying at one adams a butcher , in saint clement danes . a son of mr. flood in holborne , scriuener ▪ elizabeth white , andrew whites daughter in holburne , chandler . mr. stoker tayler , in salisburie court. elizabeth sommers in graies-inne lane . mr. westwood . iudeth bellowes , wife of mr. william bellowes in fetter lane . a man of sir lues pembertons . elizabeth moore widow . iohn iames. morris beucresse apothecarie . dauie vaughan , at iacob coldriches , tayler in graies inne lane . francis man , brother to william man in theeuing lane in westminster . richard fitzgarrat , of graies inne , gent. robert heifime . mr. maufeild . mr. simons . dorothy simons . thomas simons a boy . in fesant court in cow lane . robert parker , neer lond stone , merchant . mistris morton , at white-fryers . mistris norton , marrian her maide . at mr. babingtons in bloomesburie . francis downes , sometimes in southampton house , tayler . edmond shey , seruant to robert euan of graies inne , gent. iosilin percy , seruant to sr. henry caruile , lying at mistris ploidons house in high holburne . iohn tullye , seruant to mr. ashborn , lying at mr. barbers house in fleetstreeet . iohn sturges , the lord peters man. thomas elis , sr. lewis treshams man. michael butler in woodstreet , grocer . iohn button , coachman to mistris garret in bloomesberry . mistris ettonet , lying at clearkenwellgreene . edward reuel , seruant to master nicholas stone the kings purueyor . edmund welsh , lying with mr. sherlock in high holborne , tailer . bartholomew bauin , in white lyon court in fleetstreet , clarke , dauie an irish man , in angell alley in graies inne gent. thomas wood , at mr. woodfalls ouer against graies innegate . christopher hopper , tailer lying there . george cranston , in kings street in westminster , tailer . iohn blitten . iane turner , lying at one gees in the old baily . frithwith anne . mistris elton . mr. walsteed . marie berrom . henry becket , lying at mistris clearks house in northumberland alley in fetter lane . sarah watsonne , daughter to master watsonne a chirurgian . iohn beuans , at the seuen stars in drury lane . master harris . mistris tompson , at saint martins within aldersgate , habberdasher . richard f●●guift . george ceaustour . master grimes , neere the hors-shooe tauerne in drury lane . mr. knuckle a painter dwelling in cambridge . master fowell , a warwickshire gent. master gascoine . francis buckland and robert hutten , both seruants to master saule confectioner in holburne . iohn lochey , a scriueners sonne in holburne . one william seruant to master eirkum . iohn brabant , a painter in little-brittaine . william knockell , a man-seruant of mr. buckets a painter in aldersgate street . one barbaret , walter ward , richard garret , enquired after , but not found . the particulars concerning those that suffered in this lamentable accident , hath beene so obscured that no exact account could bee had of them , no maruell then that dilligence of enquiry could not preuent some mistake in the catalogue formerly printed with this relation ; which catalogue is now renewed and rectified , by more certaine intelligence than heretofore hath beene related . finis . notes, typically marginal, from the original text notes for div a68099-e230 the gospell vpon the 21. sunday after pentecost . iob. 38. 17. this party was one of the assembly , yet liuing , and receiued a marke of remēbrance there , by a peece of wood , who thus a little before took care for sauing wood . gen. 49. 6 luke 13. 4. the interest of divine providence in the government of the world a sermon preached at guild-hall-chappel, before the right honourable the lord mayor and aldermen of the city of london, febr. xi. 1682 / by j. goodman ... goodman, john, 1625 or 6-1690. 1683 approx. 51 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a41438 wing g1109 estc r20428 11773403 ocm 11773403 48899 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. a41438) transcribed from: (early english books online ; image set 48899) images scanned from microfilm: (early english books, 1641-1700 ; 532:8) the interest of divine providence in the government of the world a sermon preached at guild-hall-chappel, before the right honourable the lord mayor and aldermen of the city of london, febr. xi. 1682 / by j. goodman ... goodman, john, 1625 or 6-1690. [6], 36 p. printed for rich. royston ..., london : 1683. 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 providence and government of god -sermons. 2007-09 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2008-07 olivia bottum sampled and proofread 2008-07 olivia bottum text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion pritchard mayor . jovis xxii o die februarii 1682. annoque regis caroli secundi angl. &c. xxxv o this court doth desire doctor goodman to print his sermon lately preached at the guild-hall-chapel , before the lord mayor , and aldermen of this city . wagstaffe . the interest of divine providence in the government of the world. a sermon preached at guild-hall-chappel , before the right honourable the lord mayor and aldermen of the city of london , febr. xi . 1682. by j. goodman d. d. chaplain in ordinary to his majesty . london , printed for rich. royston , bookseller to his most sacred majesty . mdclxxxiii . to the right honourable sir william pritchard lord mayor of the city of london , and to the court of aldermen . my lord , and gentlemen , in obedience to your order i have printed , and here humbly present to you , the sermon i lately preached before you ; and therewith i make my acknowledgments of the respects you have shewed me in the kind entertainment of my endeavours to serve you. i made choice of the great doctrine of providence for the subject of my discourse , as well with a peculiar regard to the distracted condition of the times we live in ; as upon the general account of its perpetual usefulness to all the great purposes of religion : and i am now confirmed in my choice by the testimony of your judgments and approbation . my lord , though i live not much in the air of this busie world , yet a man must be quite out of it that is not sensible , not only of different apprehensions and disputes amongst us , but of the most violent passions and animosities , insomuch that no terms of reproach are thought virulent enough to bestow upon one another , but we must rake the sinks of other countries for odious nicknames to distinguish parties , and to perpetuate our quarrels . nor is this the worst of our case neither , for now at length ( as it uses to happen in declining age ) our choler seems to be turned into melancholy , and our anger into jealousie . we grow suspicious of our best friends , of our governours , of our clergy , of one another . by which means not only religion is scandalized , but the very sinews of society are relaxed , and the strength of the nation is dissolved . and what remedies can be sufficient to recover us from this condition ? it is true we have a gracious prince , but who can preserve a kingdom divided against it self ? we have good laws , but what can they signifie when they have lost their veneration ? we have a great many good men , but who will take upon him to make peace , when he that parts the fray is likely to receive the most blows , and he that pretends to be a common friend ( to the angry parties ) shall be treated as tbe common enemy ? in a word , we seem to be very near that condition which the historian bewails in his own country , nec morbos , nec remedia pati possumus ; we can neither subsist without a cure , nor yet will admit of the remedies . now , my lord , my text affords us hope even in this condition . it brings into view a mighty majesty , able to awe men into a composure : it gives us assurance that we are under his government , who can cool our heats , allay our passions , prevent our fears , and cure our melancholy . almighty providence can turn the hearts of men , change the scene of things , and make a tempest become a calm . and that in his own good time he will do this for us , we have encouragement to expect from the former experience we have had of his goodness , and upon the interest of the protestant religion , that vine which his own right hand hath planted amongst us . now that it may please him to effect this in our days , and to make your lordship , and the rest of the worthy magistrates of this city ( in their several places ) instrumental in so happy a work , is the hearty prayer of your lordship's most humble servant , jo. goodman . march 5. 1682 / 3 a sermon preached before the right honourable the lord mayor and aldermen of the city of london . psalm xcvii . verse 1. the lord reigneth , let the earth rejoice ; let the multitude of the isles be glad thereof . whether this psalm was penned by moses upon occasion of the victory obtained over sihon king of heshbon , as the first omen of israel's success in the conquest of the promised land ? ( as the jewish writers think ) or , whether it was composed by david upon the recovery of his throne and kingdom , when the conspiracy of absolom was defeated ? ( as the greek interpreters seem to intimate ) or lastly , whether the same david indited it , upon the huge inlargement of his dominions , by the addition of all those bordering countries , his conquest whereof we have recorded 1 chron. 18. ( as seems most probable . ) it is however certain in the general , that the psalm is an hymn of praise to the divine majesty , and a devout acknowledgment of his power and providence in the management of the affairs of the world. and like as at the inauguration of some virtuous and brave prince , or especially upon some glorious specimen or instance of his wisdom and prowess in the conduct of affairs , it is usual for the people to make mighty shouts and acclamations : so here is the shout of a king in my text , and all the world is summoned to celebrate the glories of this great monarch jehovah . the lord reigneth , let the earth rejoice ; let the multitude of the isles be glad thereof . by the earth , i understand the land of canaan and bordering countries , the territory of the church . by the multitude of the isles , i conceive is meant all the remoter parts of the world ; for by that name the jews in their language were wont to call all but the continent on which they inhabited , as may appear gen. 10. 5. where speaking of the posterity of japheth , the text saith , by these were the isles of the gentiles divided . so the words afford us these two observations : first , that the divine majesty is not a mere necessary agent or passive being , or unconcerned spectator of the affairs of the world , but manages and governs , as well as observes the course of things . secondly , that this divine providence and government of the world , is matter of security and satisfaction , of triumph and rejoicing to all mankind . and that although the church of god have a principal interest in it , and advantage by it ; yet no part of the world is neglected by god , or destitute of a providence . and these two shall be the subject of my present discourse . i am well aware that neither of them contain any new doctrine to entertain and gratifie curiosity ; but i am withal very certain , that they represent to us matter of the greatest usefulness and importance that can be for any times , but most peculiarly seasonable at this time . the doctrine of a providence ( and especially such an one as the text speaks of ) being the only consideration able to allay our passions , to abate our fears , to remove our jealousies , to cure our melancholies , and consequently to promote peace and settlement both in church and state. therefore i shall not doubt either of your patience or attention whilst i give account of these three things . first , i will shew what is meant by this expression , the lord reigneth . secondly , i will demonstrate the truth of the assertion , that god almighty exerciseth a reigning providence in the world. lastly , i will bring this down to practice , by discovering the great influence this truth hath upon all the interests of mankind . and by that time i perswade my self you will be ready to make the application in my text , and give example to the rest of the world , to rejoice that the lord is king. 1. i begin with the first , what is meant by this expression , the lord reigneth . i cannot imagine that any one that hears me should phansie this expression to give countenance to a fifth monarchy ( as they call it ) as if such an interest in the government of the world was hereby asserted to the divine majesty , as should repeal or disannul the authority of temporal princes and potentates ; or that they must become usurpers because god is king. for besides that ( as i shall shew anon ) they are only gods vicegerents and instruments of his government ; and so being subordinate cannot be repugnant to him : ( besides this i say ) it is evident that david , who ( i suppose ) indited this psalm , reigned at this time as a temporal prince , and neither thought his royalty impeached by the divine soveraignty , nor an invasion of the divine prerogative . and as little can i suspect that any should be so unreasonable , as to think that the supposition of a divine providence should supersede and discharge the use and efficacy of second causes , for it is a reigning providence we speak of ; now to reign is to command in chief , not to transact all things immediately , to prescribe to and govern , rather than to dispatch business by himself . that which therefore we are to understand by gods being king , is no more but that omne regnumest sub graviori regno ; that the lord god is lord paramount , who though he not only suffers but inables other causes to act under him , yet keeps the reins of government in his own hand ; and consequently can and doth whensoever he pleases , interpose , suspend or controll them , and over-rule all things to his own will and pleasure . that things are neither carried by the hurry of a blind fortune , or chance as the epicureans dreamed ; nor born away with the swinge of fatal necessity , as the stoicks imagined : nor yet left either to the will of man , or the natural efficacy of second causes , but that god sometimes interposes , and always guides and governs them . this is that which was darkly and figuratively , but elegantly exprest by the prophet ezekiel in his first chapter , where the course of second causes is compared to the wheels of a chariot , which run on in a road with a mighty cariere ; but then v. 18. there are said to be eyes in those wheels , intimating that god takes notice how all things go ; and not only so , but v. 20. there is said to be a spirit that guides and governs all their motions . thus the lord is king and reigns in the world ; and so much for that point , i pass to the second : 2. which is to make plain and demonstrative proof of this assertion , that so we may discover a just foundation for that joy and triumph which the text calls for upon that occasion ; and for this i offer these four following arguments . first , i argue from the very nature and notion of a god after this manner : every man that frames in his mind any worthy notion of the deity , conceives him to be a wise , powerful , just and good being ; and whosoever conceives of him any otherwise , or leaves out any of these attributes , debases him below the common notion that men have of him , and renders him no fit object of love , or fear , or worship and adoration , ( as i shall shew more anon . ) now he that denies such a providence as we have explained , denies to the deity all those perfections at once ; and in so doing forfeits and forgoes the most natural and general apprehension of a god ; so that either there is in effect no god , or there is a providence . for if he cannot take notice how things go in the world , we cannot esteem him wise . if he sees how things go , but cannot help or hinder them , we cannot allow him to be powerful ; and if he sees , and can help , but will not , men will have no apprehensions of him as either just or good. but because we certainly conclude him to have all those perfections , when we acknowledge him to be a god , therefore he doth govern the world. and thus in short we have all the branches of divine providence , at once , demonstrated from his nature and being . secondly , my second argument shall be from the spirit of prophecy , or from all those predictions of things to come , which have been verified in real effects in any age of the world. he that denies that any thing hath been foretold , and come to pass according to the prediction , must deny the faith and history of all the world ; and he that grants such things , cannot avoid the acknowledgment of a providence . for it is evident , that he who certainly foretells what is to come , must see through all the series of causes that tend to the production of such an effect , and especially if he define the very precise time and other circumstances answering to the accomplishment of the event , his knowledge must be very accurate and intimate to the whole intriegue of causes . but above all , if he declare before-hand , not only what shall come to pass according to the course of natural and necessary causes , but even such things as are casual and contingent , and such as are subject to the liberty and indifferency of the will of man and free agents : then ( whether men be able or no to discover the secret manner and means of this fore-knowledge it matters not ) it must be acknowledged , that he not only is privy to the cabal , and sees the consultations and workings of these causes ; but that he also governs the result and isfues of them , which is that we here mean by a reigning providence , as we before explained it . now all this matter of fact is evidently true in innumerable instances ; amongst all which , i will only take notice of the prediction of the deliverance of the jews , first from their egyptian bondage , and then from the babylonish captivity . in the former of these , the event was foretold above 400 years before it came to pass , and the accomplishment was exact to a very day , as you find it observed , exod. 12. 41 , 42. the words are these , and it came to pass at the end of the four hundred and thirty years , even the self same day it came to pass , that all the host of the lord went out from the land of egypt : it is a night to be much observed to the lord ; this is that night of the lord , &c. in the other passage of providence , viz. the babylonish captivity , it was foretold above seventy years before it came to pass , and in a time of the greatest unlikelihood of any such calamity to befal them , namely , in the time of their greatest prosperity ; and the period of their captivity was precisely determined to the just time of seventy years continuance , and then they were to be delivered and restored to their own land again : and all these strange things were punctually and precisely fulfilled , as appears by comparing together 2 chron. 36. 22. and ezra ● . 1. in both which passages there are so many admirable circumstances , so great were the obstacles in the way of their accomplishment , and also so much of the will of man concerned in the whole case , that of necessity there must be a governing power as well as a foresight in the bringing it about ; in which two things lies the notion of a providence . this is the argument of tertullian , prescientiae ( or providentiae ) deus tot habet testes , quot fecit prophetas ; i. e. look how many prophets or prophecies ever were in the world , and so many infallible evidences of a providence . thirdly , my third argument is from miracles , or the several instances of divine interposition , either in raising and improving , or in depressing , suspending and altering the natural and ordinary course of second causes : for most assuredly , if ever the course of things hath been interrupted and brought into order again , there is plain evidence of a superiour power and management ; forasmuch as it is not imaginable , that natural causes should go out of course of themselves , without their own decay and failure , and impossible that being once out of order ( upon such decays and declensions ) that ever they should recover themselves into their former order again ; therefore if ever such a case hath happened , it must be the over-ruling hand of providence . now , that there have such extraordinary things happened in the world , as this argument supposes , the most epicurean and atheistical wits do not altogether deny , but endeavour to find out some wise salvo or other for them , upon natural principles , in which enterprise they are much forsaken of all true reason and philosophy , as they are destitute of devotion ; for to resolve that into natural causes , which is either above them , or contrary to them , is the greatest instance of humor and folly that can be assigned . they will observe , perhaps , that in the plagues of egypt , or in some of the miracles done in the wilderness , there was some appearance of natural causes ; but besides that , those causes were apparently incompetent to the effects : there was also such a strange and sudden bringing of those causes together , as could not but bespeak an almighty power and government . but then let them try their skill to tell us , what natural causes made the sun stand still in joshua's time , or made that unnatural eclipse at our saviours passion , when the two luminaries were in opposition . or let them tell us , how men utterly unlearned ( as the apostles and other primitive disciples were ) should be able to speak all kind of languages on the sudden ? how incurable diseases should be healed ? nay , men be raised from the dead by a word speaking : in all these , and a thousand instances more , there is undeniably the interposition of the divine majesty , and so god governs the world. fourthly , and lastly , i argue for a providence from the conspiracy and cooperation of all things that happen in the world , to a certain and uniform end , which cannot be without the direction and management of divine power and wisdom . things that are and happen in the world ( as we see plainly ) have different natures , and various tendencies , nay sometimes run flatly cross to each other ; but now if all those lines meet in the same point and center , if all apparent contrariety conspire to the same end , then there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a god in the world. for if things were either carried by blind and uncertain chance , it would be very strange , if they should not often clash and interfere ; or if they be acted by their respective necessary causes , yet those causes being often contrary to each other , no one end can be jointly pursued and carried on between them ; therefore when we see ( all this contrariety notwithstanding ) all things so attempered and adjusted , that they at last cooperate to one great purpose , viz. the glory of god , and the good of men ; then it is apparent that they are subordinate to one great , and wise , and universal cause , which presides over the world. there are an infinite number of noble instances of this kind in all history and experience , such as the afflictions of joseph in egypt , which god turned into a blessing to joseph , to all his fathers family , to pharaoh , and to all egypt . such was the drowning of jonas in the bottom of the sea , and his miraculous escape thence , which was made an effectual means to convince the ninevites , that god sent him with that awakening message . thus the persecutions of the church , which in the first aspect , looked like the most effectual way to suppress christian religion , proved in the issue , the most successful method of propagating of it . so the afflicted condition of good men in this world ( upon a superficial view ) looks as if virtue was under some malignant planet , or that if any god minded it at all , it was only to discountenance and dishearten it ; yet it proves nothing else in the conclusion , but a design to exercise , to try and confirm it , especially god so ordering the matter , that ordinarily the lives of such men are intermixed , and as it were checquered with prosperity and adversity ; the latter paring off their luxuriancy , and not suffering them to grow light and vain , and the former preserving them from melancholy and despondency ; the one affording them ballast , and the other sails , that by the help of both together , they may steer an even course through the world towards heaven . this is the argument of the apostle , rom. 8. 29. all things work together for good , to them that love god , &c. and that shall be my last argument for this great point ; it were easie to add a great many more , but i think these fully sufficient . 3. i come now to the third and last thing i propounded , viz. to shew the eminent and signal advantages that mankind hath by being under such a providence , that so they may be sensible what cause they have to rejoice that the lord reigneth : and this i represent in the six following particulars . first , the belief of such a providence as we have proved , is the prime pillar , and the very basis and foundation of all religion ; not only of this or that religion in particular , but of religion it self , and in the general notion of it . forasmuch as the belief of a god , is by no means sufficient to support that great fabrick , without this also of a providence . for let a man not only acknowledge the being and existence of a deity , but also let him look upon him as never so great and admirable in his nature ; yet if he conceive of him as inactive , such an one as either cannot or will not trouble himself to take notice of mens carriage towards himself : in a word , if he neither reward nor punish , the great obligation to religion is wanting ; for the mere reverence of his excellent nature will be utterly ineffectual , either to keep a man steady and constant in the difficulties of a strict and devout life , or especially to restrain him from such sins , as both his temper is greatly prone to , and to which he hath the strong allurements of pleasure and profit ; seeing such a man is sensible all along that he is ( upon this supposition ) as safe in despising and affronting , as in fearing and worshipping the divine majesty . and therefore the epicureans , for all their acknowledgment of a god , were reputed atheistical by the wiser sects of philosophers , and that not unworthily ; because ( as i said before ) they making him to enjoy his ease , and to be unconcerned in the affairs of the world , subverted providence , and with it overthrew all the reason of religion and piety . nay further , suppose a man should acknowledge not only a god but some kind of providence also , yet unless it be such a kingly providence as we have before stated , it will signifie little or nothing to the purpose of religion . for so we see the stoicks acknowledged both : but forasmuch as they apprehended the deity to be bound under the iron bonds of fatal and invincible necessity , so that though he was aware how it went with men , and might perhaps pity them in their distresses , yet could not help them ; they hereby cut the main sinews of vertue and devotion . but now upon supposition that god is not only a great and everlasting being , but a powerful , wise and free majesty , and that there is such a kingly providence as we assert ; then it is apparent that vertue and vice have vast differences , and piety and religion are the greatest concerns of mankind . and therefore it is very observable , that this is the great argument of the whole old testament , the main doctrine of those times , and of all those sacred writings of moses and the prophets , to awaken the world into the belief of such a presence of god in , and superintendence over the world. but i proceed . secondly , not only the internal reason and obligation to religion is founded upon providence , but also the external profession of christian religion in special , and the whole society of a church subsists by the support and protection of it . our saviour hath told us he would build his church upon a rock , and the gates of hell should not prevail against it : but it is certain , that it is not the inherent strength of the constitution of this political body his church , which can maintain it in all times , and against all assaults ; but the strong hand of almighty power that preserves it : otherwise it is not imaginable but it had been shattered to pieces long e're this day . for either the violence and cruelty of persecution had dissipated it , or the contagion of evil examples would have debauch'd it ; or prophane wit and drollery would have laughed it out of countenance , or its own follies and divisions would have crumbled it to nothing . but providence hath taken care , that neither the strength of its enemies , nor its own weakness , neither their wit nor its foolishness , neither their combined malice and union , nor its own animosities and distractions , have had their ( otherwise probable and ) natural effects upon it . and that this admirable event is not to be attributed to chance , or any other causes , but is the mere effect of divine providence , will be evident by this further observation , viz. that so long as any church hath kept close to god , and approved it self to him and to the laws of its institution , so long it hath always been safe and flourishing , ( at least if we except only the very infancy of the christian church and religion , at which time it pleased the divine wisdom to work a greater miracle of providence than all the rest , in exposing his church in so much weakness to such strength of opposition , and yet preserving it ( as the burning bush ) and thereby giving a more illustrious evidence to all the world of his providence over it , than constant prosperity could have afforded . ) but contrariwise , whensoever this church or any branch or member of it , hath by wantonness and self-confidence , by pride and schism , by hypocrisie or prophaneness , forfeited this divine protection ; if divine patience and moderate chastisements have not in due time reclaimed it , it hath by a severe act of the same providence been most remarkably delivered up to confusion and barbarism : god hath pulled down his fence , and the wild beast of the field spoils it , and the boar out of the woods devours it . but lest any man who hath observed the horrible degeneracy , the hypocrisie and corruptions of the church of rome , and yet withal takes notice of the great pomp , splendor and prosperity which that society enjoys , should make this an objection against that which i am discoursing , i freely answer , that i think it hath pleased god to make that singular instance on purpose , and by an act of the same providence by which he punishes other degenerate churches , he hath kept up that debauched church ( just as he did those wicked and idolatrous princes the kings of babylon and assyria , &c. ) to be a plague and a scourge whereby to chastise and reclaim other and better , but declining churches . in all other cases my observation is abundantly verified ; not only in the church of the jews , but in all those once famous christian churches of asia and africa . which whilst they were humble and holy , true to their principles , and worthy of divine protection , so long they were happy and glorious : but when they had provoked god to desert them , from that time it was neither their wit nor wealth nor learning , neither their numbers nor their reputation , neither their former zeal nor their apostolical foundation , could preserve them from ruine and barbarism . i proceed further . thirdly , divine providence is the security and protection not only of the church but of the state also . of kings and princes , of magistrates and governours , and of government it self : for it is not the satellites of princes , their lifeguards that secure them , their sword and scepter that defends them , not their purple and all the ensigns of majesty ; but an all-seeing of providence over them , and an invisible guard of providence that protects them . it was well observed by sir francis bacon , that in some respects the condition of crowned heads and soveraign princes was more unhappy and uncomfortable than of meaner persons , and in this respect amongst the rest , because they have a great deal to fear , and little or nothing more to hope for in this world. they cannot go much higher , and they may fall a great deal lower . other men if they have something to fear , yet they have a mighty sphere of hope to cheer and encourage them . princes have but little scope for their desires or ambitions , but on the other side , by reason of their long train , ill fortune hath great advantages against them . and indeed in these respects their condition were very melancholy , but that there is a providence which watches over them , and prevents their fears , and their dangers . they are god's vicegerents , and he maintains and upholds them in their offices under himself ; he strikes an awe and reverence of magistrates into the hearts of subjects , that an enraged multitude shall tremble at the sight of one man , and he in other respects like themselves , saving that he hath the stamp and character of divine authority upon him . he that calms the raging of the sea , and saith to the proud waves , hitherto shall ye go , and no further ; it is he also that stills the rage and madness of the people . therefore psal . 99. 1. the lord reigneth , be the people never so impatient ; he sitteth between the cherubims , be the earth never so unquiet : i. e. the divine majesty hath that influence upon the spirits of men , that it is not all the brutal rage and passion , nor all the combined force of evil men , shall be able to dissolve government , or interrupt that order he hath constituted . let us take one great and famous instance of this , 2 sam. 17. the people of israel made a general defection from david their king , and , as one man , were all for setting absolom upon his throne : the number of the conspirators was as the sand upon the sea-shore , that in the expression of hushai they were able to fall upon david and his handful of men with him , as the dew falls upon the ground ; and if he should betake himself to any city or strong-hold , all israel shall bring ropes , and draw that city into the river ; so that there shall not be one small stone left . what becomes of david in this case ? who shall withstand this torrent ? only divine providence , this divides the waters , this dissolves that great black cloud , and makes it fall in a gentle dew ( otherwise than hushai intended ) and the result is , that 〈…〉 the same men strive who shall be the first and forwardest in setting david upon his throne again . therefore whatever prince or magistrate shall slight a providence , they slight the best fort of their empire and jurisdiction , they dismiss their guards , and lay themselves open to all the follies and rage and insolencies of the people . fourthly , divine providence is also the peoples caution and security against the weaknesses , passions and extravagances of princes and magistrates , so that they shall not need to resort to arms or any seditious and unlawful means in their own defence . we use to appeal to an higher court when we are opprest in an inferior judicatory , and this is our proper refuge , when our rights and properties are invaded , to look up to god the supreme potentate of the world , that he will restrain the exorbitances of his ministers . god is king of kings , not only because he is above all other princes , but because he restrains and controlls them , he makes and rules them , he invests and devests them . cujus jussu homines nascuntur , ejus jussu reges constituuntur , aptique illis qui ab ipsis in illis temporibus regnantur , said the great 〈◊〉 saint irenaeus . he that made men makes kings , and he fits and qualifies them for the times wherein , and the people over whom they reign . for it is he that can ( amongst other instances of his transcendent sovereignty ) turn their hearts also . so solomon himself a great and a wise king hath told us , prov. 21. 1. the heart of the king is in the hand of the lord , and he turneth it as the rivers of water ; that is , as an husbandman or gardiner , can by drains and trenches derive the water from one place to another , to his use and purpose ; so doth god almighty dispose and incline the hearts of princes , be they never so strong and deep . cyrus was a mighty prince , and had a heart as averse to the people of the jews , and to their religion also , as any of his predecessors , that carried them into , or kept them in captivity . what was the matter then ? what reason of state was there that he should let them go , and lose so much people , and so much tribute ? nothing , but the text tells us , god stirred up the heart of cyrus . nebuchadnezzar was so stiff-necked and impious , as that he defied any such providence over him as we are speaking of ; but god turned his heart first to that of a beast , and put him out to grass till he had learned , that the most high ruleth in the kingdoms of men . it is therefore no deceitful or illusory method of security , to appeal to , and trust in providence , in the greatest cases possible . it is true the safety of religion , liberty and property are mighty concerns ; but certainly they are not too great a stake to trust in the hands of god , who we see , both can secure them , and is obliged by the honour and interest of his own supereminent government to be tender of them , against all the arbitrary invasions of those under him . but perhaps some man will suspect , that it will look like cowardise , if not treachery ( in confidence of a providence ) to neglect other means of security ; and that it will be like him in the fable , that lay in the ditch , and used no endeavour to get out , but only cried to god to help him : to which i answer , that if the providence of god have afforded us other means that are lawful and warranted by the standing law and rule of his word , we tempt god if we neglect them , when those great interests are indangered ; but unless the means we use be as certainly and manifestly lawful and warrantable , as the cause we pretend to , shall be just and honourable , we shall but provoke providence instead of subserving it . we forego our greatest security by not being contented with it ; for by superseding providence we alienate it , and by shifting for our selves we fight against god. fifthly , providence is our security against private fears as well as publick , against solitude and dangers of all kinds , whether by ill accidents and encounters from brute beasts , or more brutish men . man is a very feeble creature , and impotent for his own defence in a thousand cases that happen every day ; it were therefore a most melancholy condition of life , if we were not under the shelter of a providence , if we had no patron , if there were not a superiour genius , an higher nature continually solicitous about us for our protection : and therefore the well known gentleman of malmsbury might well be timorous and afraid that every man should have designs to kill him , or that every accident might take away his life , for the man did not well believe in a god above , nor had any confidence in a providence . and indeed such a case is so sad and deplorable , that it seems to be a very silly thing to desire to live if it were true : a man had better dye once than live in perpetual fears of dying ; and nothing but childish cowardize could tempt a man to wish to live one day , if he were confident there was no such thing as a providence . but if i believe there is a god that over-looks me where-ever i am , that is tender of me , that can and will preserve me as long as he sees good , in spight of all evil designs or accidents : this erects a mans mind and fortifies his spirits ; this suffers him neither to fear nor to wish for death , but enables him both to live patiently , and to dye bravely . and consequently of this , the trust in a providence is the great incouragement of all generous enterprises and performances ; and these , whether they be publick or private , if a man design a secret good thing , what can be the inducement to it ? where can be the wisdom of giving himself the trouble about it , when he can expect no reward in this world , because the performance is kept secret from the notice of men ; and if there be no providence , it is certain there can be no reward in another world , and so his labour is wholly lost . but if it be a publick action he designs , he shall be sure to meet with those will envy and malign him , a second sort will suspect him , and a third will traduce and defame him ; and amongst the rest there will not want those that will find it to be their interest to oppose and hinder him : so that in short , without a special hand of providence , no man shall have either the heart to undertake , or the power and success to effect any noble action ; but grant this great point , and men are born above envy , opposition , and even above themselves . i cannot upon this occasion forbear to take notice of a noble and memorable passage of the roman orator , in one of his orations to the senate of rome , his words begin thus , quàm volumus licet , patres conscripti , nos amemus ; tamen nec numero hispanos , nec viribus gallos , nec calliditate poenos , nec doctrina graecos , &c. the sense of the whole is to this effect , as if he had said , fathers of the senate , let us entertain as good an opinion of our selves as we will or can ; yet it must be acknowledged , that we neither equal the spaniards in numbers , nor the gauls in strength and stature , nor the carthaginians in craft and subtilty , nor the greeks in learnimg and knowledge ; and yet it is as certain , we have overcome and triumphed over all these nations : now inquiring into the reason of this success , i can attribute it to no other cause , nor give any more probable account of it than this ; namely , that we live under a better and a quicker sense of a god and a providence than any of them do , and this , and this alone gives us all the advantage . sixthly , but sixthly and lastly , and to speak summarily , providence is of unspeakable advantage and influence upon the spirits of men , both in prosperity and adversity . it may seem indeed , that whilest a man is in prosperity , he is in no need of a providence ; and it is too commonly true , that men do not use to think much of god whilest all goes well with them . nevertheless this practice however general , is very foolish and unreasonable ; for besides the uncertainty of worldly prosperity , and that nothing is more ordinary than for mens fortunes to be soon at a stand , for all their broad sails and most earnest endeavours , if once the wind of providence desert them : besides this ( i say ) it deserves the most serious consideration , that all worldly prosperity is very little worth ( even whilest it lasts ) if there be no providence . for what great joy or contentment can the greatest affluence afford a man , if all come by mere chance , or the course of the stars , or by fate or any such undiscriminating causes . but on the other side , if a man can look upon his comforts , as the gifts and favours of a wise and a good god , then and then only they are comfortable indeed . and then for a state of adversity , that is sad indeed if there be no providence ; think what it is to be in a storm at sea , where the winds roar , the sea rages , the ship cracks , no anchor-hold , no shores to land upon , no comfort in pilot or governours of the vessel , nothing but a prospect of death every way ; if a man cannot look up to heaven , and have hope in god , what a case is he in ? or suppose a man be close prisoner , and denied the comfort of his friends , together with other refreshments of life , or confined to a sick-bed , or be buried alive with obloquy and reproach ; in a word , that a man be friendless and helpless ; now if it can be said to such a man , there is no help for him in god neither , here is the very quintessence of misery , a case sad beyond expression : but contrariwise , if a man in all the dismal circumstances aforesaid , shall yet firmly believe a providence that orders all things well and wisely , that can if he please bring a man out of all those difficulties , that certainly will make all these work for his good , and at last judge righteous judgment , and make him amends in another world ; then is any condition in the mean time very tolerable whatsoever it be . and thus i have , i hope , performed the three things i promised from my text ; and what remains now , but that we make application of all to our selves , and that in these two instances : 1. by setling this great doctrine in our minds . and , 2. by improving it in our hearts to all the comfortable consequences aforesaid . first , let us settle this truth in our minds , that god almighty exercises a kingly providence in and over all the world ; and let it ( if it be possible ) be a principle with us firm as a first notion , and indisputable as the verdict of our senses : my meaning is , let nothing make us stagger or be able to shake our belief of that which is of so vast consequence to us . forasmuch as without this persuasion , not only our religion is nonsence , but we are the most abject and pitiable creatures in the world. brutes and other inferiour creatures have indeed no apprehension of a providence , and yet enjoy themselves in proportion to their natures ; but then this is to be considered , they foresee nothing , they suspect nothing , and so do not torment themselves before the time . but man suspects dangers where they may not come , and foresees them when they are coming , is a sagacious and jealous creature , and so anticipates calamities , and accumulates them . now if there be no providence , his condition is worse than that of inferiour beings , he is doubly miserable , and that without remedy . shall then a trifling epicurean objection , nay , shall a sceptical surmise , or a flash of wit and drollery , baffle us out of that wherein the honour of our natures consists , and upon which all our comfort depends ? laugh at and scorn them that laugh at a providence , poor pitiful wretches that worship blind fortune , or a manacled and fettered deity , bound hand and foot by fatal necessity : our god is a wise and good and free agent , restrained , limited by nothing , but his own wisdom . he sees all things without difficulty or deception , manages all things without fatigue or weariness , governs all things with just order , judges without partiality , pities in all adversity , can relieve in all necessity , and with unspeakable glory rewards those that faithfully serve him . and pursuant of this belief let us in the second place raise our affections to the highest pitch of triumph , let us make a shout as in the text , the lord reigneth , let the earth rejoice , let the multitude of the isles be glad thereof : or as you have it in the 10. verse of the psalm immediately foregoing , tell it out amongst the heathen that the lord reigneth . let all foreign nations , and all foreign churches , all that have good will , and all that have ill will to our religion , or to our country , know that the lord is king , and that we trust not to the number of our forces , or the wisdom of our counsels , our seas , or our rocks , our courage or conduct , but to our king , to that divine providence which watches over us : let our prince and our magistrates take courage against the rage or the follies , the numbers or combinations of evil men , in consideration that they are the instruments of divine providence , the lieutenants of gods government , and he that set them in office under himself , will stand by them , and bear them out in discharge of their trust and duty . let the people be quiet , not listen to noise and rumours , but be sure to banish all disloyal thoughts of resorting to irregular means for the asserting their pretensions . is not god in the world ? hath any one wrested the scepter out of his hand ? why then should we not trust in him ? when philip melancthon , otherwise a very wise and peaceable and mild-spirited person , began to be out of humour with the then state of the world , luther addresses to him in these words , exorandus est philippus ut desinat esse rector mundi ; q. d. good brother philip let god alone to govern the world. let the oppressed , the widow , the fatherless and friendless take comfort , for he that sitteth in the throne will judge righteous judgment , and first or last avenge the cause of his meanest subject . nay , let the man that is tempted and assaulted by the devil , hold his ground , and fear nothing , for god is above the devil . to conclude , let us all lay aside our fears and our jealousies , our sighs and complaints , our melancholy and despondency , is there not a balm in gilead , is there no physician there , jer. 8. 22. have we not a wise and a powerful , a glorious and a good prince , why then should we murmur ? why accuse his reign ? why reproach his government ? novum seditionis genus otium & silentium , said the historian ; a sullen uncomfortableness and dislike of our condition , our discontent with the state of affairs , is a kind of sedition against heaven , our murmuring is no better than a libelling of gods government . wherefore ( to say no more ) let us stick close to this god , this mighty potentate ; let us hope , trust , and rejoice in him , and he shall bless our king , our church , our magistrates , and all our concerns . now to this universal monarch of the world , this king of kings , and lord of lords , be all glory and praise , worship and adoration world without end. the end . errata . pag. 12. l. 2. r. are as p. 21. l. 14. r. all-seeing eye of p. 24. l. 19. r. great saint . books written by the reverend doctor goodman , and sold by r. royston , at the angel in amen-corner . the penitent pardoned ; or , a discourse of the nature of sin , and the efficacy of repentance , under the parable of the prodigal son. the second edition corrected and enlarged . a sermon preached at bishops-stortford , august 29. 1677. before the right reverend father in god henry lord bishop of london , at his lordship 's primary visitation . a serious and compassionate enquiry into the causes of the present neglect and contempt of the protestant religion and church of england . a sermon preached before the right . honourable sir robert clayton lord mayor , and the aldermen of the city of london , at the guild-hall-chapel , jan. xxv . 1679. a sermon preached before the right honourable sir john moore lord mayor , and the aldermen of the city of london , at the guild-hall-chapel , decemb. 18. 1681. the interest of divine providence in the government of the world. a sermon preached before the right honourable sir william pritchard lord mayor , and the aldermen of the city of london , at the guild-hall-chapel , february the 11th . 1682. of the vvisdom and goodness of providence two sermons preached before the queen, at white-hall, on august 17, 24, mdcxc / by john moore ... moore, john, 1646-1714. 1690 approx. 74 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[2], 66 p. printed for w. rogers ..., london : 1690. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -proverbs iii, 6 -sermons. sermons, english -17th century. providence and government of god -sermons. 2005-05 tcp assigned for keying and markup 2005-12 spi global keyed and coded from proquest page images 2006-11 taryn hakala sampled and proofread 2006-11 taryn hakala text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion of the vvisdom and goodness of providence . two sermons preached before the queen , at white-hall , on august 17 [ and ] 24 mdcxc . by john moore , d.d. rector of st. andrews holborn , and chaplain in ordinary to their majesties . published by her majesties special command . london : printed for w. rogers at the sun over-against st. dunstans church in fleetstreet . mdcxc . of the vvisdom and goodness of providence . two sermons before the queen . proverbs iii. 6. in all thy ways , acknowledg him . it would not be easie for men with little temptation to be drawn into great sins , if they were fully perswaded that god was present , did behold the affronts they were putting upon him , and would call them to a strict account for them : neither would good christians be so affrighted with the remote appearances of danger , and sink so quickly under affliction , had they a firm belief that god was ever nigh them , and ready to deliver and support them . those holy persons who accustom themselves to conceive god always present , as they dread doing the least evil , or neglecting any part of their duty , so the most terrible and cruel attempts of the wicked , cannot make them withdraw their dependance upon the divine providence , or renounce the hopes they have in god's mercy : so that the boldness and security which does appear in bad men , and the unreasonable and groundless fears to be found in some christians , do both chiefly proceed from their want of a hearty persuasion of the omnipresence of god , who observes their whole behaviour , and will certainly punish sinners , but protect and preserve his servants . nothing then will more suppress wickedness , and dismay and terrifie sinners , than frequent meditations upon the divine presence ; and nothing would so uphold our spirits in all conditions , as to let it be our daily practice to think of the unerring providence of god , which disposes all affairs and events by wise rules , and sends good or evil to men according as the circumstances of their present state do require , and ever with a design to make them the better thereby . if therefore men did believe that god governed the world , and ordered all the affairs thereof , they could not ascribe the issue of things to their own power , and look upon the prosperity of their condition to be the effect alone of their own wisdom and good management . neither would they think that those pains , losses , and calamities came by accident and chance , which god sent on purpose , either to try their love , or to reform their manners , or to punish their sins for an example to others . it must much abate the bitterness of afflictions and losses , to be convinced , that they who are humbled under them , who bear them meekly , and dutifully do submit to the pleasure of god , will thereby greatly improve the graces and virtues of their soul , and shall receive some extraordinary blessing from the hand of god , the relish of which will be much heighten'd by their past sufferings . so as in due time they shall see good reason for that calamity , which was at present so grievous unto them . they then who think god does not concern himself in the affairs of the world , nor regard the lives of men , can never truly reverence him , nor worship him sincerely ; but whereever there is a vigorous belief of providence , it will always be followed with the love and fear of god. that therefore in the course of our lives , we may set the lord before us , and direct our designs to his glory , that we may use the goods he gives us , discreetly and temperately ; and when he afflicts us , that we may be patient , quiet , and humble , and without murmur or complaint , make an entire resignation of our selves , and of all we have , unto his righteous will , that we may be grateful for his mercies , and in all our ways acknowledg him , and think of him ; i shall take leave to propose these following things to your consideration . ( 1. ) that nothing can come to us through the whole course of this life , without the order or permission of providence . ( 2. ) that we should sometimes receive evil from the hand of god as well as good , is very agreeable to his wisdom . ( 3. ) that if we equally consider things , god's goodness and mercy will appear in our greatest sufferings . ( 1. ) that nothing can come to us through the whole course of this life , without the order , or at least , the permission of providence . when god had made the world , he did not leave it to shift for it self , without any farther regard of it : but his power does as truly appear in the preservation and government thereof , as it did in its creation . what he thought fit for his power to give being and life to , he thinks becoming his goodness and wisdom to uphold and preserve ▪ as judging all the works of his hands , worthy of his providence and care. so that there is not any thing which does come by inflexible fate , or depend upon the uncertainties of fortune : but god does look down upon every work , he beholds the carriage of all his creatures ; he perpetually supports the order among things , and directs the whole course of nature in such just manner , as shall serve for the greatest good and happiness of the creation , and most illustrate his own glory . this all follows plainly from the nature of god , which consists in infinite perfection ; but the denying of providence , or the supposal that matters go in the world , either by fate , or chance , is most repugnant to the blessed nature of god , and does contradict almost every one of his attributes and perfections ; who could not be almighty if there was any power independent upon his ; who would not be infinitely wise if he govern'd the vast productions of his power by no laws ; whose goodness would not be boundless , if he had no care of those who loved him ; if he did not rescue those who suffer'd for his sake ; whose knowledg would not be immense if he did not see all that was acted in the world , if he was not an observer of the words and deeds , but also privy to the very thoughts of his creatures . † without all things done under the sun lay open to the divine view , why should the good hope in god's mercy , or the wicked tremble at his justice ? if he did not at all mind the ways of men , they would have no motives to love him , nor reason to fear they should fall under his displeasure , by acting the most horrid impieties . prayer is the primary duty of christians , the great instrument by which they obtain a supply of all necessaries , bodily and spiritual , and the chief support of their minds in trouble ; whereby they compose themselves to endure the sharpest sufferings , and become conquerors of their strongest temptations : but if god has no knowledg of the affairs of this world , the reason and very foundation of prayer will be destroyed , which supposes , that god knows all the circumstances of our particular case , and does not only hear us when we call upon him in our want and distress , but also that he has both the power , and the will , to relieve , or deliver all those who make their humble supplications unto him . did afflictions happen by meer chance , we should not know how to behave our selves under them , we should have no encouragement to bear them patiently , nor skill to make a due provision for those which may seize upon us hereafter , and turn them into a benefit to our souls . but when we know from whence they come , and that our cup , how bitter soever it be , was mingled by the merciful hand of our most gracious father for the health of our souls ; with what readiness and courage shall we stoop to our burden , and what an humble and heavenly temper shall we attain by our sufferings ? did not god know us , or take notice of our lives , how could he now govern the world , or judge it hereafter ? insomuch as there is no calling the truth of the doctrine of providence into question , without striking at the foundation of all the arguments for divine worship , for the fear and service of god , for trust in his mercy , and hope in his assistance : and without putting an end to every reasonable thought about future rewards and punishments . but though there be a great deal of malice in the objections against providence , yet upon little examination they will be found weak , and such as cannot shake the belief of any who will impartially consider them . 't is objected , that for god to have the care of all things upon him , would disturb his peace ; and that for him to condescend to observe the actions of trifling man , and to have a regard to the small and vilest parcels of the world , would be below the dignity of his glorious majesty . the weakness of this objection , which is so much flourisht by the epicureans , lyes herein , that they suppose god to be like unto men , who can hardly transact any affair wisely without much thinking ; who cannot be concern'd in many things together without great disquiet and trouble . now the trouble , uneasiness , irresolution and difficulty , which men find in much or great business , does arise from their faculties being stinted : they are fain to turn things up and down in their thoughts , and to work their brains with long consideration before they can resolve what is fit to be done ; and after they have resolved , they are as much at a loss for means to accomplish their designs . but what is more evident , than that the boundless power , wisdom and knowledg of god , cannot be exposed to any of these objections and difficulties ? therefore to disown providence in the plain consequence of things , is to deny the existence of an infinitely perfect being * . and though we may bear with such a sorry objection as this in the epicures , who were so vain , as to ascribe the original of the world , in which do appear so many of the marks of deep skill and wise contrivance , to a fortuitous concourse , or casual jumble of atomes ; yet it would be intolerable in christians , who profess heartily to believe god to be maker of heaven and earth , to hold that he should not think the things worthy of his care and protection , which he once thought worthy of his making : or that he should meet with difficulties and troubles in governing the world , who found none in creating it . as the firm belief of providence is of vast concernment to our souls , so the spirit of god has made many declarations of it , and fully set forth all the parts thereof in holy scripture , not only how god is pleased to engage himself in making provision for the children of men , but how his care does extend to the smallest creatures , and the meanest parts of the creation . we are taught not only that the rational beings do live and move and subsist by the goodness of their maker ; but that he condescends to feed the little sparrow , and to cloath the fading lillies of the field , and even to number the slender hairs upon our head. furthermore , in the word of god is set forth all the sorts of instances , in which the divine providence does manifest it self to men , who seem to be the extraordinary objects of god's care and love. there an account is given how god concerns himself in our birth and first production ; that he makes the barren woman to be a joyful mother of children ; that it is he that takes us out of the womb ; that he is our hope , and our whole dependance is upon him , from the time we hung on our mothers breasts ; and that the mouths of babes and sucklings , set forth the praise of his providence . that the divine providence doth not only exercise it self about particular persons , but reaches unto societies and communions , and takes cities and nations within it's special cognisance ; that both their prosperity and sufferings come from him ; that except he keep the city , the watchman waketh but in vain ; and that no evil happens there , but he hath done it ; and that he ever makes them to flourish or decline , in proportion to their virtues or their sins , the universal good of the creation being the great design and measure of his providence . the holy scriptures sometimes acquaint us with those parts of providence which relate to god's infinite knowledg , and the righteousness of his dealings , that nothing which we do or think can be hid from him , but that all lies open and naked to the presence of him before whom we stand ; that exact observation is made of every turn and design in our lives ; that he seeth all under the whole heaven , and looketh unto the ends of the earth ; that our whole behaviour is as it were registed in a book ; that at the great day of judgment , this book shall be open'd , and we be sentenc'd to everlasting happiness or misery , according as our lives shall from thence appear to have been good or evil. in our bibles we learn that god suffers afflictions to fall upon his own people , and are there shewn the just reasons of those proceedings of his , which at first view seem'd hardly consistent with his immense goodness ; and that all things in the end shall work together for the good of them who love him . there we also learn , that the preservation and continuance of life , is not in our power , and that length of days does not depend upon our care and skill , but that god keeps the issues of life and death in his own hand , and we never by any means can be assured , how long we have to live , who see the days of the weak and sickly sometimes extended to very old age ; and they of strong constitutions , and of firm and vigorous heal●h , lopt off in their green years , and full strength ; and all this , that we may never presume to set death at a great distance from us , but manage the present time prudently , and circurnspectly , and not rely upon infinitely contingent futurity , in the great affair of our souls , for the due care of which , we were sent into the world . in this word of god we find an account not only of the uncertainty of our lives , but of all the other goods we possess , which belong unto the present state ; that the possession we have of them is very preca●ious , and that of a sudden we may very many ways be put out of the enjoyment of those things we esteemed most , had kept longest , and were most secure of . but tho the ways of turning us out of what we have , be many , yet the holy scripture gives us good assurance , that we shall never be dispossest of the least good without the appointment or license of providence ; that as we may not set our hearts upon any of the things of the world , which we have , so we may bear losses quietly ; and without ruffling the peace of our minds , and making any abatement of our love of god , may submit to every change in our condition , with the patience of job , yielding back to the lord what he had given . sometimes the scriptures discourse of the strange changes which are made in kingdoms ; how god pulls men down , and sets others up by unlikely means , and when they least expected it ; and that in an instant he stript them of their vast possessions , when their power and plenty had thrust him out of all their thoughts , and they placed their security in their own strength , and did not attribute to his providence the glory of their greatness . of the wonderful effects of providence , we have unquestionable examples in all ages , wherein the motion of god's hand hath been so visible , that necessity will compel men to ascribe them to him . how frequently hath the interposition of the divine power been clearly manifest in the rise and declension of kingdoms , and in the surprizing periods which have been put to mighty empires by small and improbable causes , notwithstanding they were founded in deep policy , and had been of long continuance ; he in a moment breaking the firm frame of things , and turning up the foundations which were laid by the counsels of the most skilful and sagacious men ? vvhen the measure of the sins of a great people is full , and their iniquities are grown up to a ripeness fit for ruin , so that god will no longer endure the abuse of his mercies , and the bold affronts which are put upon his love and kindness ; then destruction comes swiftly upon them , and they receive their terrible overthrow from those hands which they did despise . histories of all countries furnish us with instances of this kind ; and we may read abundance of the mysterious variety of the workings of providence in the quick turns , and amazing changes which did happen to the kingdoms of judah and israel : either the sick or the lame have strength enough to pull down the mightiest nation , when the crying sins thereof have provoked god peremptori 〈…〉 to resolve , that there shall be an end put to all its glory and power . of this case we have a memorable declaration made from the lord to the jews , by the prophet jeremy , of the fatal blow which should be given to their kingdom , even by those they themselves had beaten ; and that only the wounded men which remained , should be sufficiently able to set fire to their city , and lay it in ashes . thus saith the lord , deceive not your selves , saying , the chaldeans shall surely depart from us ; for they shall not depart ; for tho ye had smitten the whole army of the chaldeans , that fight against you , and there remained but wounded men among them , yet should they rise up every man in his tent , and burn this city with fire . now when only the wounded and shatter'd remains of a conquer'd army , shall be able to attack and take a well fortified city , the great disproportion between the instruments and the work , must force the mouths of the inhabitants to confess , that it is the lord's doings , and that their misery is justly pulled down from heaven , by their abominable sins . wherefore when we behold any empire or kingdom that hath been long setled , taken deep root , enlarged its borders , and was ● terror to its neighbours , to dissolve on a sudden , and tumble down , and all the limbs of this well-built , and often-try'd body , at once to be dis-jointed ; will not in this strange and unaccountable revolution , the prints be most conspicuous and plain , of the all-seeing and all-disposing providence of god , who turns the wisdom of the wise into foolishness ; does not give the race to the swift , nor the battel to the strong ? on the other hand , to see a small society or body of men preserv'd when environ'd with powerful enemies , each of which could have devoured it ; and its state and condition supported , when they did all conspire to work its ruin ; and peace and safety restored by most improbable means , where there was no appearance or likelihood of it , must be a demonstration that god governs the world , and orders all the affairs thereof . from hence it is , as the divine providence hath wonderfully put forth it self in all times , so god shews himself highly displeased , when his people presume to call his care of them into question , and make any doubt whether he observes their behaviour ; declaring it to be utterly impossible , that he should either neglect or forget them . — for they say , the lord bath forsaken the earth , and the lord seeth not . and as for me also , my eye shall not spare , neither will i have pity . — but zion said , the lord hath forsaken me , and my lord hath forgotten me . can a woman forget her sucking children , that she should not have compassion on the son of her womb ? yea , they may forget , yet will i not forget thee . thus i have dispatch'd the first head of this discourse , namely that nothing can come to us through the whole course of this life , without the order , or at least the permission of providence ; and shewn , that not only the prosperity and adversity , the poverty and riches , the wisdom and understanding , the length of days , and death of particular persons , but also the growth and fall of nations and kingdoms , comes from the lord : who humbleth himself to behold the things that are done in heaven and earth : he sheweth loving kindness unto thousands , and recompenceth the iniquity of the fathers into the bosom of their children after them : the great , the mighty god , the lord of hosts is his name , great in counsel , and mighty in works ; for thine eyes are open upon all the ways of the sons of men , to give every one according to his ways , and according to the fruit of his doings . ( 2. ) that we should receive evil from the hand of god , as well as good , is very agreeable to his wisdom : in the miseries god sends or suffers to fall upon men in this life , many of his great ends in governing the world , are serv'd , and much spiritual profit may accrue to them , who by the cross events and disappointments they here encounter , are wean'd from the world , and will not be drawn in by its most alluring temptations ; who every day discovering more the vanity of all earthly pleasures , have an immediate recourse to god , and entirely depend upon his wisdom and goodness both as to their present condition , and that happy one they hope for hereafter . all men receive prosperity from god very kindly , tho they frequently make an ill use of it ; but when he sends any affliction , how much soever they may stand in need thereof , they forthwith complain , as if he dealt hardly by them . nay , when he lays a far lighter judgment upon them , than their folly and sin has deserv'd , and than the present sickly condition of their soul did require , immediately both his justice and his wisdom must be impeached . poor man ! he thinks he has severe usage , when god is very merciful unto him ; and is apt to grumble and be querulous , when the divine wisdom does use the most proper and suitable methods to do his soul the greatest good . most men , if they might chuse for themselves , would never have any thing fall cross to their own wills ; and the best reason that may be for their sufferings , will scarce bring them to think well of them , or to judg favourably of him who order'd and sent them . this is usually the perverse behaviour of those mean spirits , in every trouble and disappointment , who having fixt their hearts upon the goods of this world , do never lift up their hands and eyes towards the glorious heavens , or spend any thoughts upon the boundless eternity into which they are ready to launch : it is also true , that god's own people may sometimes have their feet slip , and be at first stagger'd by a great evil , which suddenly surprizes them ; but with a little thought and recollection , they recover the due temper of their minds , and discern the calamity to be so fit and reasonable for their condition , that they not only frame themselves to a sincere submission to god's pleasure , but devoutly magnifie and praise his name for the signal advantage their souls will gain thereby . this is the language of the saints ; behold , happy is the man whom god correcteth ; therefore despise not thou the chastning of the almighty , job 5.17 . whom the lord loveth , he correcteth , prov. 3.12 . i know , o lord , that thy judgments are right ; and that thou of faithfulness hast afflicted me , psal . 119.75 . blaspheme not god , who makes provision for our souls with much wisdom , and great care , and by a supply of good things , and the fear of stripes , does teach us the elements of virtue , and pulls up the disease of vice by the roots , and causes bright and gladsom health in the soul . now if by every injury against their reputation , every damage in their estate , every loss of dear relations , every hurt and pain in their body , and by every melancholly and grievous thought which may happen in their minds , god designs not to torment , but to purify and reform his people , there can be no reason why they should not accept all in good part which comes , nor why it should be thought a strong objection against the wisdom of providence , that the righteous now and then suffer , and have their share of the afflictions of this world . but because this has been a difficult rub in the way , at which as well the virtuous , as bad men have stumbled ; in a more particular answer thereunto , i desire the following things may be consider'd . ( 1. ) that we are not competent judges any more of the righteousness of men , than of the reasons of their sufferings : we that do not know the hearts of men , nor see the secrets which are lodged there , cannot pronounce who are truly good . those who make a fair shew of religion , and take pains to have the world ●●ink well of them , may have much wickedness lurk in their hearts , and privately be exceeding vicious . but unless we knew certainly who were sincerely virtuous men , and who were hypocrites , we have no right to make this objection ; and it will be very unjust and presumptuous in us , to charge it as a defect and blemish in the divine providence , that the righteous are frequently afflicted ; since that which may look like an undeserv'd calamity of a good man , may , for ought we know , be but a just judgment of god , inflicted upon him for his hypocrisie . ( 2. ) neither are we competent judges of the happy or miserable state , of the prosperity or calamities of men . * those who to us appear the happy persons , may have so many unruly passions within their breasts , that in a manner tear their souls in pieces , and sour all the comforts and pleasures which their greatness , honour , or plenty should produce . on the contrary , those who in our eyes pass for vile and contemptible wretches , may have that peace in their minds , being hurried by no masterless lust , nor tortur'd with the guilt of any sin ; may have that joy springing up in their souls constantly , from a sense of the favour of god , and the conscience of their doing good to their fellow-creatures , that they would not change conditions with the greatest monarch upon earth . possibly good men may be straitned with poverty , and have little authority and interest in the world ; and yet for all this , they are still happy ; for happiness does not consist in abundance of riches , nor a large compass of power . these things to them would have been a burden , and they therefore never sought them ; but a composed mind , devout thoughts , easiness in every condition , a chearful resignation of themselves , and of what they had , to the will of god , when crosses and sickness , and disgrace and losses should come , is what they heartily desired , and what they earnestly prayed for , and what god graciously was pleased to give them , and in the enjoyment whereof they find real and most intense happiness . hence we may be instructed how to take the measures of our felicity , and to form a true judgment who are the happy , who the miserable men . that no man is happy by reason of his vast riches , but generous mind , which makes him to live above them , and inclines him to the highest instances of charity ; so that he is merciful and lendeth ; he disperseth and giveth to the poor , and the acts of his bounty shall be had in everlasting remembrance . that no person is miserable , because by the malice of designing men he may be turned out of his native soil ; since he may bear his calamity so evenly , and with such submission to providence , as thereby to ensure to himself an habitation in the heavenly and eternal countrey , from whence all the powers of darkness can never banish him . that a man is not happy because he has a healthy and strong body ; but because in an infirm and sickly one , he does carefully preserve a sound and spotless mind . that he is not miserable who meets with much unkind usage , and upon whom many cross and sharp things do fall ; but he , who being besotted with prosperous successes , doth lift up his eyes no higher , but sits down with the brittle and deceitful goods of the present state , and only among them seeks for rest . thus it is manifest , that real felicity does consist in the innocence and tranquility of the mind . but notwithstanding in the general we may pronounce all those happy , who have quiet and unblemish'd souls ; yet we cannot speak with confidence , as to the happiness or misery of particular men , because by their outward circumstances , and appearance to the world , we can never be certain of the sincerity of their minds , nor whether they have those virtues in their possession , which cause solid happiness . wherefore seeing we are not competently qualified to judg either of the piety or of the happiness of particular men , it evidently follows , that there is very little in that popular objection against the divine providence , taken from the seeming adversity of the good , and flourishing state of the wicked . further ; neither is it any disparagement of providence , nor unkindness in god towards his faithful servants , that sometimes he translates them early from hence , and permits them to dye in the vigour of their years : for can a greater favour be done them for their short and faithful service , than for god to remove them not only from the dangers and temptations to sin , but also from the manifold troubles and vexations of this life , unto his everlasting mercies ? he does this in honour to them , that the wicked may behold and be concern'd , they are no longer worthy of them , nor of the good they might receive from their holy and wise conversation : besides , when the justice of god has decreed some dreadful judgment against a wicked nation , he often takes away his own people from the evil to come . but tho the righteous be prevented with death , yet shall he be in rest ; for honourable age is not , which standeth in length of time , nor that is measured by number of years ; but wisdom is the gray hair unto men , and an unspotted life is old age . he pleased god , and was beloved of him ; so that living among sinners he was translated . he being made perfect in a short time , fulfilled a long time ; for his soul pleased the lord ; therefore hasted he to take him away from among the wicked . ( 3. ) it is to be consider'd , that the condition of the world is such , that there is a necessity the virtuous should often be exposed to the same troubles and misfortunes which happen to the ungodly : and as the wise man speaks , there will be one event to the righteous and to the wicked ; for the calamities of war , pestilence , famine , and fire , involve men of all conditions , and take in the holy with the sinners . neither the nipping frosts , nor scorching heats , nor raging floods , nor blasting winds , make any difference between the lands of pious and bad men ; nor can a storm at sea , distinguish between their goods which are in the same vessel . for a man to look that god should exempt him from these publick evils , is to expect he should alter the course of nature for his sake , which is wisely establish'd , and for great ends ; and therefore all such hopes can have no ground , and must be deem'd very unreasonable . ( 4. ) notwithstanding such common calamities cannot be avoided , yet god always intends our good in every harsh disappointment which we meet with ; and it will admirably serve to mend the temper of our minds . by adversity , which god never le ts loose upon us before it is useful for us , he makes an experiment of the reality of our affections towards him , whom we ought infinitely to esteem above all other things ; by it god tries our constancy ; whether we will equally love him , and preserve as great a reverence for him in the days of our sorrow , as when he crown'd us with plenty ? and if upon this trial we entertain as honourable thoughts of the proceedings of his providence , as when the world went well with us , he has attained his end in visiting us , and will quickly deliver us from our grievance . for if under the sorest crosses , the heaviest losses , and sharpest pains , we uphold in our souls as worthy opinions of god's administration of affairs , as when he enricht us with his blessings ; then we shall make an undoubted discovery of the sincerity of our love of him ; and it will be evident to men , that we value the peace of conscience , and his favour , above all sensual comforts . besides , nothing will more lessen our esteem of these mean and despicable pleasures , nor take off the edg of our desire for them , than frequently to be disturbed in the enjoyment of them , and to have them forced away , when we were most delighted with them , and confidently promised to our selves their long continuance . it may indeed be a general observation , that much prosperity corrupts mens morals , and tempts them to rely upon their own powers ; but adversity reforms their lives , and teaches them to know their own weakness and wants , which they perceive would grow insupportable , did god once withdraw his assistance . wherefore seeing it is so much harder to walk uprightly before god in a flourishing condition , that make us apt to forget him , than in an afflicted state , which naturally disposes us to seek the lord , is there any reason , why we should thus murmur at his rod , and repine when he corrects us with the tenderness of a father , and visits us with his judgments , only that he may heal our spiritual diseases ? how terrible soever any calamity may appear to us , yet it is fitted to our circumstances , and is not greater than the crazy state of our souls does stand in need of . for troubles do not spring casually out of the earth ; or fall upon us without measure or bounds : but god in his wisdom does order the time when we shall be afflicted ; he determines the kind of evil which shall fall to our lot , and metes the very quantity that we must suffer . which as soon as it has humbled our vanity , or extinguish'd our lust , or abated our love of riches , and reduced us to just apprehensions of our selves , be certainly will recall from us , and let in the light of his countenance into our hearts . now this being the true state of things , as will be plain to every honest enquirer , it may be matter of wonder , why men take afflictions so ill at the hand of god , when they know they proceed from his love ; and behave themselves so untowardly under almost every degree of adversity . a great cause of all this , i judge to be , their making slight or no preparations for afflictions before they come . now there is that distraction and disorder raised in the spirit of a man , who is surprized with any calamity , that he tosseth like a bull in a net , and has not temper enough left to consider of the great causes there were to move god to lay it upon him , or of the sweet fruit he might gather from it by a modest and quiet carriage under the heavenly discipline , and a total submission of himself to the will of his merciful father . they therefore who would bear troubles well , must live in a constant expectation of them , and in their good days lay up a stock of christian graces against the winter of adversity . they , i say , who in the height of their prosperity , will often and seriously reflect upon the great change , that either by losses and pains , or certainly by death , in a short time will overtake them , and provide themselves with the suffering-virtues against that dark season , will be so far from having their spirits sink at the approach either of afflictions or death it self , that it will raise them above the world , and mount and carry their hearts and affections to god , who is the centre of all sound peace , and solid joy. how happy are those souls , who when the world most smiles upon them , do not trust it ; but furnish themselves with the humility , and the meekness , and the patience of jesus against the evil day ; that as no sickness or trouble can much surprize them , so neither can it greatly , or long discompose their minds ; but they discern the finger of god in it , and turn it to their spiritual advantage . and they therefore count it joy , when they fall into temptations ; i. e. suffer affliction ; for they are assured , that god will not suffer them to be tempted above what they are able : if they are troubled on every side , yet they shall not be distressed ; if they are perplexed , they shall not despair ; if they are persecuted , they shall not be forsaken ; if cast down , they shall not be destroyed . sermon ii. iii. that if we equally consider things , we shall be constrain'd to acknowledg , that god's goodness and mercy do appear in our greatest sufferings ; and this will be evident from the following reasons . ( 1. ) because , if we look upon god as the supreme lord and owner of the world , who alone has the right of all , we shall find our selves to be but tenants at will , for every thing that we have : and if god has given us nothing , but during pleasure , then let him take it away when he pleases , he can do us no wrong . our life , that makes us capable of his other favours ; our health , which makes life comfortable ; our relations , our estates , our ease and peace , are all the free gifts of the bounty of him , who had not the least obligation to us ; and if he revoke them all , or any of them , we receive no injury ; for he does but resume his own right . insomuch , as if god strips us of all down to nothing , he will but leave us in the state he found us : wherefore we ought to be so far from charging him with unkindness for any temporal evil , that we must own , it is his singular goodness we have been permitted the enjoyment of so many of his blessings such a long time . ( 2. ) we cannot but acknowledg the goodness of god in our troubles and losses , when we consider him as the great judg of the lives of men , and examine the conditions upon which he was pleased to grant the use of his creatures unto them , and the punishments he has threatned to inflict upon the disobedient . upon this examination it will be plain to the greatest sufferers , that god has been merciful , in that they , in many particulars , have broken the conditions of the covenant , which was made between him and them , and he has not taken the whole forfeiture . there is no breach of god's law , in any great instance , made coolly and deliberately , but it does deserve , not only a temporal punishment , but the pains of hell , should god deal with us according to the measures of strict justice . now , when he , who if he proceeded strictly against us , might pass the sentence of death upon us , and shut us out of his presence for ever , does but gently correct us with such chastisements as are proper to reform our faults , and cause us to grieve we have offended our best friend ; what can we do but admire his goodness , and magnify the riches of his mercy towards us ! if god did not let sinners , who have lived a great while securely in their iniquity , at length feel the weight of his justice , they would lay aside all fear of his power , and fall into ruin beyond a possibility of being recover'd . but yet we may observe , that there is a plentiful mixture of mercy in the punishments which god first inflicts upon the greatest sinners ; and that he does not proceed to high degrees of severity , until their hearts are so hard , that lighter afflictions would make no impression upon them . wherefore when very bad men are brought to repentance by a terrible judgment , they discern god's goodness in nothing more , than the terrour which attended the judgment wherewith he corrected them ; because they are sensible it would not have reclaim'd them from their wicked courses , had it been of a milder sort . god then tempers judgment with mercy , that as the contemplation of the one may preserve in mens minds an awful regard of his majesty , so the consideration of the other may keep them from running into despair . where sinners are become bold , more of his justice is requisite to make them dread his displeasure , and to acknowledg the infirmities of their own nature ; but on the contrary , where such a tenderness is found in the consciences of men , that they are extream fearful of their condition , notwithstanding to the best of their ability they sincerely endeavour to serve him ; he is so far from putting any unnecessary hardship upon them , that he letteth forth the treasures of his compassion upon their disturb'd souls , does scatter their groundless fears , and refresh and cherish them with his mercies . there is no want of proof to convince men , that as all the temporal evils they suffer are less than in rigour of justice god might lay upon them ; so they never overtake them , before they are necessary either to make them reflect upon the errors of their own ways , or to put a stop to others in a bad course . the servants of god , who have been renowned for their piety , and whose holy deeds , and glorious sufferings in the cause of religion , have been recorded by the holy ghost for the imitation of the followers of christ , and the support of all afflicted saints , these eminent instruments in the work of the lord , i say , have ever been so sensible of their own frailty , as to dread the divine justice . they never did presume to insist upon their own righteousness , when they came before god , as if they had lived with such exactness , according to his laws , that he could not afflict them , without being injurious . they were not such strangers to themselves , as not to be conscious , that in a great number of respects their behaviour came short of perfection ; which alone can justify a man. wherefore we shall never find that they appeal to their innocence , when they have to deal with their righteous judge ; but full of the apprehension of their guilt , they cast themselves at his feet , and address their cause wholly to his mercy . david , a man after god's own heart , openly confesses to him , if thou , lord , will be extreme to mark what is done amiss , o lord , who may abide it ! i. e. if god should reckon with the best man in the world for his sins , and pass sentence upon him according to his demerits , his punishment would be intolerable : therefore he flies to his compassion , enter not into judgment with thy servant , for in thy sight shall no man living be justified . job , who being assaulted with many violent temptations , and harass'd with a number of bitter calamities , yet sinned not , durst not however stand upon his own integrity ; or think he could make a compleat defence of his life to god : for in answer to his friend , who had wisely observed , that mortal man could not be more just than god , or more pure than his maker ; he says , i know it is so of a truth : but how should man be just with god ? or if he will contend with him , he cannot answer him , one of a thousand . jeremiah , after he had made a large list of the troubles and calamities of god's people , charges no injustice upon him , as if he had treated them more severely than their case deserv'd ; but quite otherwise , he humbly acknowledges , that it was due to the divine goodness , that they fared no worse . it is the lord's mercy we are not consumed , because his compassions fail not . and of this the prophet gives a good reason ; because life , and all a man enjoys by that capacity , which is preferable to nothing , is the free grant of god. wherefore doth a living man complain , a man for the punishment of his sins ? i. e. while a sinner has life , he hath more than he can claim , and therefore hath no cause to find fault with any smaller evil that god corrects him with for his crimes . ( 3. ) we must acknowledg the divine goodness in our losses and sufferings ; when we consider , that in the gospel there is no express covenant , obliging god to bestow temporal prosperity upon holy men. in the christian religion there is no absolute promise of worldly power , honour , or wealth , even to them who do perform the conditions thereof . and if god has not tied himself to preserve the saints always in a flourishing state , shall they who are wicked expect it from him ? shall the sinners demand that , as justly belonging to them , which he has not made a debt to the best of his servants ? wherefore , if god be under no obligation in the gospel to bestow a greater share of the things of the world , which are by men so fiercely sought after , than what is necessary to life , he does not , in depriving us of any of our superfluities , break any one condition of the covenant between us ; since the smallest secular conveniency in our possession , is more than we can claim , or than he contracted for . our saviour was so far from making any engagement , that they who are his disciples should all be rich , or rulers , or men of interest in the world ; that he has declared , father and mother , and wife and children , and houses , and lands , must all be forsaken , where they cannot longer be had without doing dishonour to his holy name , or breaking the laws of his religion . and because upon account of their relations , or riches , or power , men would meet with the most prevailing temptations to transgress the precepts of the gospel , it is that christ does pronounce , that it is easier for a camel to go through the eye of a needle , than for a rich man to enter into the kingdom of god. may we not then be sure , that christ would not encourage his friends to hope for a constant and steddy current of plenty , and honours and pleasure , when these things powerfully draw their affections from him , and tempt them to blot him out of their thoughts ? his kingdom being of another world , none of the glories of this are necessary to the attainment of it . and as we do not find , that our lord made any promise to christians of an abundance of things , highly valued by the men of this world ; so neither do we observe , that he treats great men with more respect , or gives them cause to expect they shall have kinder usage , or receive more favours from him , than the poor , and those of low rank . he has made no special promises to the rich , and celebrated and popular persons : but the beatitudes descend upon the heads of men of quite other qualification : not their outward circumstances , but the holy dispositions in their souls , procure and fetch down his blessings . he blesses the humble , the poor in spirit , the holy mourners , the meek , they that hunger and thirst after righteousness , and earnestly desire to fulfil god's just and good will ; the merciful , the pure in heart , the peace-makers , and they that suffer persecution , and are evil spoke of by all for righteousness sake . and hence it follows , that no body by reason of their wealth or honour , are greater objects of christ's love , or come more within the verge of his care ; but that men of mean and contemptible state , are as much under the protection of his providence , as those of highest quality ; have as plentiful a portion of his grace , and stand in as near a capacity to the kingdom of heaven . had our lord come into the world incircled with all that pomp and power which the jews expected the messias should appear with , as he could have been no example of sufferings to his followers , so would they have been tempted to arrive at some degrees of their master's glory , and have set their hearts upon the greatness and splendors of the present state , when it was so principal a part of his work , to teach his disciples to neglect and despise them . since then the possession of a large portion of worldly goods , is no part of the bargain jesus christ made with men in his religion , who only promises a supply of the necessaries of life ; and since men , for the most part , have more than what is barely necessary to sustain them , they must acknowledg their great obligation to the divine goodness , with respect of the fulness and ease of their condition here upon earth . how much men under the christian law , owe to the bounty of god , more than by the terms of it they could demand , is plain , notwithstanding you suppose them to perform every condition of the gospel , and to live in a state of innocence ; but look upon them what really they are , as vile sinners , and then in god's usage of the greatest sufferers , enough will appear to clear the justice of his dealings , and to convince them , who complain most bitterly , that he has been gracious , and corrected them with mercy . but further ; when we reflect upon the utter averseness of the world to the designs of christ's religion , and the deep malice which it bears against those who sincerely profess it , as we shall see reason to believe and expect , that those who live godly in christ jesus , should suffer affliction ; so also all good men may to their unspeakable joy observe , that their religion does mightily thrive , when the wicked most endeavour to suppress it ; and that nothing more refines the lives of christians , and makes them come up to the purity in the gospel required , than persecution . of that part of providence which extracts good out of evil , the ancient father discourses well ; it is , saith he , the greatest argument of divine providence , that it not only altogether destroys the hurtful quality of the evil which proceeds from the apostacy of human will ; but also does not suffer it to abide useless and unprofitable ; for it is the business of the divine wisdom , virtue , and power , not only to do good ( for that is the nature of god , to say it once for all , as much as it is of fire to burn , and of light to shine ) , but especially to order and direct , that the devices of the wicked should serve to good and useful purposes . as therefore it is in the nature of unbelievers , and of the prophane , to hate the people of god , and to deal cruelly by them ; so it is god's will to suffer it , that thereby his own may be improved in that piety and virtue which will prepare them for his presence , and incline him to take them out of all their troubles the sooner unto himself . and tho it be a great crime in naughty men to persecute the servants of god , yet they have the less reason to complain of it , or to be very uneasie when afflicted ; because their sufferings do tend so much to their perfection . nay , on the contrary , they ought to esteem it as a mark and token of god's kindness , that he is pleased to better and advance their nature , even by adversity . and it is no less than a demonstration of infinite wisdom , that the plots which are laid to ruin the saints , should make them more perfect ; and that , to the astonishment of all men , the spight and cruelty of persecutors should make religion take deeper root , to grow the faster , and in the shorter time to spread it self over the face of the earth . if indeed we regard the malice and rage of men , certainly enough has been attempted to banish the gospel and name of jesus christ out of the world , had not god appeared on its side , and maintained his own cause and people . and while god is with us , and does support the interest of the religion wherein we are engaged , we may remain confident , that captivity , imprisonment , bonds , and scourges , how much soever at present they may terrifie and grieve us , yet they shall never overthrow the christian church , or reduce to a state of desparation , the sincere believers ; but god's special grace will help and carry them through troubles of every kind and degree , and make all conclude in their salvation . let us then not hope either that the wicked should alter the perverseness of their natures ; or that for our sakes god should change the wise methods of his providence . let us not think we shall have kinder usage from the world , than christ and his apostles had , and than the army of martyrs and confessors , and all the primitive christians did meet with . but as we are baptized into the name of christ , so never let us be asham'd openly to profess it , or afraid to bear the cross of our dear master : if the world hate you , ye know that it hated me before it hated you . and let us steddily look unto jesus the author and finisher of our faith , who for the joy which was set before him , endured the cross , despising the shame , and is set down at the right hand of the throne of god ; for consider him that endured such contradiction of sinners against himself , lest ye be wearied , and faint in your minds . heb. 12.23 . ( 4. ) we must acknowledg the goodness of god , whether in sickness , pain , or trouble , when we place our meditations on the inestimable rewards of the next life , which he has provided to recompence the sufferings of holy men in this . our deep ignorance of the joys of the other life , will make all things said of them , to be with great disadvantage . the philosophers , and men of refined reason , were generally possest with the belief of a future state ; of which yet their discourses are obscure , and full of uncertainty ; and when they handle this argument , they are often inconsistent with themselves . neither need this be a wonder ; since it is not to be imagined that by natural light , we should be able to make any large discovery of the pleasures of heaven : for they do so vastly differ from worldly enjoyments , and so infinitely surpass all the pleasures of sense , that our present experience will not at all enable us to frame a conception of them . so that the best information we are to expect in this matter , must be from the holy scripture ; neither doth that it self descend into a particular description of the nature of heavenly joys : the spirit thought it sufficient for the support of our faith , to give a general account of the uncounceivable happiness of the future life ; and to let us have full assurance that it should be the portion of all those , who shall to the end persevere in a sincere obedience to the laws of the gospel . and notwithstanding , the best progress we can make in our enquiry after the delights of the glorious world above , will be chiefly by negatives ; for 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 ; yet the consideration of them , will be mighty comfortable , and enough to make us bear up under all the pressures and troubles which shall attend the cross of christ . in heaven we shall be free from all sins ; and from every temptation to do evil , which now proceeds from so huge a number of causes and occasions . we shall be placed above the reach of the malice and power of the devil ; whose perpetual work it is , to lay plots to corrupt our innocence , to take and ensnare our souls by his cunning devices . we shall be removed from the sight and company of bad men , who by their ill example , and restless importunity , are ever inticing us to sin . we now converse among the dangerous enemies of our souls , who have a constant eye upon us ; so that if we do but forbear to watch never so little , they will surprize us ; if we do not walk circumspectly , we presently shall be made to fall ; if we do not pray continually , the wicked will prove too strong for us , and deceive us with the gaudy appearance of their tempting baits . o what a perpetual struggle have we with our lusts ! and how much pains does it cost to overcome them , when they violently press upon us ! what a vexation and grief is it to our minds , that we find it so hard to subdue the motions to almost every sin ! nay , that those lusts which we have conquered , should rally their forces , assault us afresh , and sometimes prove too many for us , and often so terrifie us , as to make the victory hazardous ! so that we are fain to cry out with the great apostle , o wretched creatures that we are , who shall deliver us from this body of death ! who shall deliver us from the tyranny of our impetuous lusts , which are always labouring to get the rule over us , and would lead us captive into the gates of death ! we have not strength enough in our selves ; nothing but the grace of god , and the cherishing influences of his holy spirit , will enable us to get the mastery over our own rebellious appetites . so difficult it is for the spirit to conquer the flesh , and to drive satan out of his strong-holds ; who will dispute every pass , and contend every point with us ; and never yield , while we allow him the least encouragement . o what fears must be injected into the hearts of faint and timorous christians , by their being constantly plyed with such implacable adversaries ! to serve god indeed , is their real desire , and they love him with all their hearts ; but despair holding out under these furious and hourly attacks of the powers of hell. they dread they shall fall away in this day of heavy tribulation , and would give all they were worth , to be secured from the danger and trouble of their temptations . now in the next world , these sorrows , and fears and dangers , which are here so frightful and so constant , will all be at an end : and what an undisturbed peace , and equality of temper will the mind possess , when it is got past the hazard of all kinds of temptation ; when the flesh shall be entirely subject to the spirit , and make no further opposition to its reasonable dictates ; and there shall be nothing which can raise the least commotion or disorder within it ; but it shall abide in an uninterrupted course of innocence ; and behold all its enemies lying slain before it , as the israelites did with joy and triumph look back upon the drowned egyptians , floting on the red sea. and as we shall be freed from the power of sin , so we shall get rid of all the vexations , grievances , and miseries of this world ; many of which are the natural fruit , and proper effects of our sins . we shall be strangers to the drudgery and labours , which are so necessary to get a livelihood in this earthly state , and to all the fears and cares which are needful to preserve our gains , and to convey th●m down safe and entire to our children and posterity . neither poverty , nor contempt , nor disgrace , will threaten us ; neither the covetousness of men will lessen our plenty , nor their perverseness disturb our peace , nor their cruelty bring any hardship upon us : we shall meet with no difficulties to perplex our thoughts , nor dangers to exercise our fears ; but abide in a state of perpetual love and friendship with all our fellow-creatures . and as in the regions of heaven we shall get above the power of temptation , the malice of ill men , and all the calamities of the lower world ; so shall these infirm , crazy , and fading bodies , which stand in need of daily supplies to repair their decays , and which minister fuel constantly to our passions , be changed into incorruptible , heavenly , and immortal ones ; which will not solicite and make the soul uneasie with their hunger ; nor clog and burden it with their weight ; nor discourage and grieve it with their gross and melancholly fumes ; nor spot and defile it with their lust . we shall know nothing more of diseases , nor pains and aches , nor hunger nor thirst . they hunger no more , neither thirst any more ; for the lamb which is in the midst of the throne , shall feed them ; and shall lead them unto living fountains of waters . then we shall be clothed with robes of beautiful light , and the righteous shall shine as the stars of the firmament for ever . in that holy place our desires will be gratified ; our appetites will have full satisfaction ; our highest expectations will be answer'd ; and all our hopes turn'd into fruition : but notwithstanding every capacity of our nature will be filled with its proper pleasure , yet they shall never be glutted ; but as the favours of heaven increase , so will our faculties be more and more enlarged to receive them : and although there shall be no end of our joys , yet their perpetual abode will never cloy us ; who shall to all eternity be improving into a greater likeness of god ; and still attain thereby to a higher , and more quick and sensible relish of our heavenly delights . then we shall be admitted into the most desirable and pleasing company : we shall converse with angels , and be of the society of all the holy men , who have been so renown'd in their generations , and have set those admirable examples of godliness and virtue . there we shall sit down by our nearest and most dear relations , whose departure hence was so terrible and grievous to us ; by our best friends , neighbours , and acquaintance , and love and rejoice together , and praise the lord for the great good , which by our mutual piety we did one to another . o then we shall behold the glorious face of our ever-blessed redeemer , who sacrificed his own blood to rescue us from the power and guilt of our sins , and to bring us into this most illustrious habitation ! and that which swallows all the powers of our imagination , we shall come into the presence of the great and mighty god , and see him as he is , and for ever be taken up in rapturous contemplations of the inconceivable brightness and splendor of his infinite majesty . now when we duly consider that these shall be the unexpressible rewards of our slight and short afflictions , will it not appear most just and reasonable that we should submit to the will of god in all things ? as nothing will tend more to god's glory , so nothing will agree more with our interest , or more produce true comfort and peace in our minds ; than thankfully to receive all that god gives , and patiently and meekly to bear the loss of all he takes away ; who will so infinitely recompence all our sufferings for his sake in the next life . and since god has provided such joys for our souls in the other state , o that he would quicken our desires , and help our endeavours to prepare our selves for them ! seeing he hath been pleased to chuse our bodies for temples for his holy spirit to dwell in , o that he would free them from all malice and impurity , and chase away every strange and filthy lust from his chosen habitation ! o that we might have so lively a sense of the goodness of the lord , and of the infinite advantage we shall gain therefrom , as not to give sleep to our eyes , nor slumber to our eye-lids , until from the bottom of our hearts , we had repented of every sin ; until we had worked up our souls to an utter hatred of it , and obstinately resolv'd to forsake it ; until laying aside all the thoughts and interests of this world , we had employed our souls wholly in making a firm , well-grounded , and lasting peace with our god. may we so frequently meditate on the glories of his nature , as earnestly to labour and strive to grow like him in his truth , and purity , and love , and mercy . may we so often spend our thoughts on heaven , that the joys thereof may deeply affect our souls , and become most desirable unto us . did we deliberately consider these things , it can be no question , but we should make it the great business of our whole lives , to fit and duly qualifie our selves for the kingdom of heaven . we should abundantly more endeavour to live as the righteous man doth , did we oftner reflect upon the unspeakable comforts which attend his death ; did we but seriously think upon the peace and joy with which he finisheth his course , and departs this life . for death will only be to him a passage from bad men , and malicious devils , to holy angels , and innocent and blessed souls ; from labours , and troubles , and toils , to perpetual ease and quiet , and most durable satisfaction ; from pains and grief , and sickness , to everlasting delights . when the wicked shall begin to tremble , and their hearts to fail and sink within them , and their consciences to astonish and amaze them with a full and lively representation of their many vile sins , and the notorious and shameful abuses they have put upon all god's tender mercies , and of the intolerable slights and contempt with which they have received his numerous and kind invitations to turn from their evil ways and live ; and when there shall be no other prospect before their eyes , but that of misery , horror , and confusion ; then shall you good christians look up towards heaven , and behold certain signs of your salvation drawing near . o in what a transport of pleasure will your souls be , in the minute they are reunited to your bodies , and shall behold that most blessed and most dear saviour approching towards you on a bright cloud , whom you have served with all your powers , and the greatest and most solicitous care , to the end of your days ; whom you have loved above all , and denied the fiercest appetites of the flesh , and stoutly resisted the most pressing temptations of the world , that you might follow him , and exactly conform your selves to his most holy example : when this glorious saviour of yours , appearing in all his majesty , shall call you forth from the midst of that vast assembly of men of all times and places , and looking very graciously upon you , shall take particular notice of the zeal , love , sincere affection and piety with which you have always behaved your selves towards him , and in his cause . o what tongue can describe the joy you will feel in your hearts , when the camp of heaven , as it marches and moves on , shall shout and rejoice to meet you ; when the angels , who conceived so much pleasure at your first conversion , shall loudly triumph at the consummation of your happiness ! o how will your souls overflow with grateful reflections upon the boundless goodness of god , when the patriarchs , and prophets , and holy apostles , and glorious martyrs , with all the people of the lord , shall congratulate your escape from a wicked and miserable world , and sing , and praise their redeemer , at this the accomplishment of your salvation ! when having put on a splendid body of light , christ shall present you to his father on the throne , and reckon up all your prayers , and fastings , and tears ; all your acts of devotion ; all your deeds of charity and compassion to those in misery ; your readiness on every occasion to comfort widows , relieve orphans , and to deliver the humble and helpless from the hard hands of the oppressor ; your meekness , temperance , and chastity , and incessant pains to reduce your lower appetites to a ready obedience to the divine laws , and the suggestions of clear reason ; when your kindness to strangers ; your humility in a prosperous state ; your patience and submission in adversity ; your unshaken constancy to the interests of him your dear master under persecution ; and your steddy adherence to the true faith , in the times of greatest danger , shall be all distinctly rehearsed , and accepted , and adjudged worthy of eternal rewards ! o how thankful will you be to god for the day in which you did seriously begin your repentance ! how will you love the man who did minister the occasion , and was the instrument of your sincere conversion , and did first guide you into the right paths of everlasting happiness ! do thou therefore , o lord , reveal to us so much of the beauty of thy perfections , that with all our heart , and all our strength , we may seek thee ; do thou so direct our steps , that having sought , we may find thee ; and having found thee , may reverence thy majesty , dread thy power , obey thy will , love thy goodness , adore all thy attributes , and increase in all deeds of piety , until thou shalt put an end to this mortal life , and take us into a glorious eternity . finis . notes, typically marginal, from the original text notes for div a51226-e160 † quod ni ita sit , quid veneramur , quid precamur deos ? cur sacris pontifices , cur auspiciis augures praesunt ? quid optamus a diis immortalibus ? quid vovemus ? at etiam liber est epicuri de sanctitate . ludimur ab homine non tam faceto , quam ad scribendi licentiam libero . quae enim potest esse sanctitas , si dii humana non curant ? cic. de nat . deor lib. 1. * verius est igitur nimirum illud , quod familiaris omnium nostrum posidonius disseruit in libro quinto de natura deorum , nullos esse deos epicuro videri ; quaeque is de diis immortalibus dixerit , invidiae detestandae gratiâ dixisse . neque enim tam desipiens fuisset , ut homunculi similem deum singeret lineamentis duntaxat extremis , non habitu solido , membris hominis praeditum omnibus , usu membrorum ne minimo quidem , exilem quendam ac perlucidum , nihil cuique tribuentem , nihil gratificantem omnino , nihil curantem , nihil agentem . quae natura primum nulla esse potest , idque videns epicurus , re tollit , oratione relinquit deos. cic. de nat . deor. ib. ezek. 9.9 , 10. isa . 49.14 , 15. psal . 113.6 . jer. 32.18 , 19. theodoret. tom. 4. p. 376. * let us not so far stray from the truth , as to think any wicked man can be happy , because he is richer than croesus ; more quicksighted than lynceus ; stronger than milo crotoniates ; or more beautiful than ganymedes : for he that has enslaved his mind to a thousand masters , to love concupiscence , pleasure , fear , 〈…〉 , folly , lust , injustice , can never be happy . philo de provident . euseb . praep. ev. p. 387. wisd . 4.7 , 10 , 13 , 14. notes for div a51226-e1400 clem. alex. strom. lib. 1. p. 312. the soveraign efficacy of divine providence ... as delivered in a sermon preached in cambridge on sept. 10, 1677, being the day of artillery election there, by mr. urian oakes... oakes, urian, 1631-1681. 1682 approx. 98 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a53283 wing o23 estc r31763 12254854 ocm 12254854 57349 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. a53283) transcribed from: (early english books online ; image set 57349) images scanned from microfilm: (early english books, 1641-1700 ; 1509:17) the soveraign efficacy of divine providence ... as delivered in a sermon preached in cambridge on sept. 10, 1677, being the day of artillery election there, by mr. urian oakes... oakes, urian, 1631-1681. [6], 40 p. printed for samuel sewall, [boston in new-england : 1682. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng providence and government of god. sermons, american -17th century. 2003-02 tcp assigned for keying and markup 2003-03 aptara keyed and coded from proquest page images 2003-05 jonathan blaney sampled and proofread 2003-05 jonathan blaney text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion the soveraig● efficacy of divine providence ; over-ruling and omnipotently disposing and ordering all humane counsels a●d affairs , asserted , demonstrated and improved , in a discovrse evincing , that ( not any arm of flesh , but ) the right hand of the most high is it , that swayeth the vniversal scepter of this lower world's gover●●ent . oft wheeling about the prudentest management of the profoundest plotts , of the greatest on earth ; un●o such , issues and events , as are amazingly contrary to all humane prob●●●lities , and cross to the confident expectation of lookers on . as delivered in a sermon preached in cambridge , on sept. 10. 1677. being the day of artillery election there . by mr. vrian oakes , the late ( and still to be lamented ) reverend pastor of the church of christ in cambridge : and learned president of harvard colledge . psal. 29. 10. the lord sitteth upon the flood : yea the lord ●●●teth king for ever . isai. 41. 14 , 15. fear not thou worm of iacob . i will help thee , saith the lord , and thy redeemer . thou shalt thresh the mountains . rom. 11.36 . for of him , and through him , and to him , are all things , to whom be glory for ever . amen . boston in new-england : printed for sa 〈…〉 wall 1682. to the reader christian reader , what thou art here presented with , is a part of the pious , & profitable labours of that faithful embassador of christ mr. urian oakes : who having served his generation by the will of god , in the gospel of his son ; and being willing to exchange this for a better world ; did in his passage hence , let fall , & ( as somtime elijah his mantle ) leave behind him this , with other useful fruits of his well-studied , & elaborate meditations : by which , and an amiable , exemplary , instructive , well-ordered , christian conversation , he being dead , yet speaketh . it will be a sin , & shame to such as knew , & had opportunity to enjoy him , to forget how great a price we had in our hands , while for a few years , we were permitted by him , who walking amidst the golden candlesticks , holds the stars in his right hand , to have the heat , & help of so burning , & shinning a light : alike blameworthy shall we be , and guilty of a greatly-provoking evil , if we mind not how much we have lost , & are tremendously weakened by the fall of so principal a pillar ; and what cause we have to lament , that by an immature , & ( as to us ) a too too early death , & dissolution , so bright-shining a star is now no more visible ; being removed & taken up to shine in a higher orb. it is doubtless a sad omen , & presage of a near approaching night of blackness , & darkness , when our heavenly father calls to put his children to bed . the removing & taking away of shepherds , & principal men from a people , what is it , but a casting down their pillars , a plucking up their stakes , a bereaving them of their chariots & hors-men , & leaving them without their defence & strength . let not an unaffected , senseless stupidity under that late dreadful dispensation , of a provoked god , give occasion to take up against us that sad complaint is. 57. 1. the righteo●s perisheth , and no m●n layeth it to heart : and merciful men ( or men of godliness ) are taken away , none considering&c . surely , from the going away of such , survivers may conclude that evil is coming . let noah be sh●t into the ark ; lot removed ; and zealous tender hearted josiah laid to sleep in his bed of dist : and the appointed executioners of god's direful displeasure , elements & enemies , shall immediatly set upon & assault to their confusion , a people ripe for ruine . oh that we were wise to lay to heart & consider ! the eminent worth , & rare accomplishments of the ( now blessed ) author , none but such as knew him not , or envied him , can , or will deny . the rare beauties , & sweets of nature , learning , and grace which the great god had endowed , & adorned him with , were such , & so attractive , that nothing but unacquaintance disingenuity , & prejudice could secure from being captivated , and held fast in the pleasant bonds of love , & delight . had all the art , and grace he was filled , & furnished with , been tunned up into an ill-sented cask , tainted with haughtiness , peevishness , & vanity ; their flavour , and delightful sweetness would have been lost in a nauseous unpleasancy . what he was to my self , i cannot without renewing my grief , express ; onely i shall say , he was ( what is rare , & hard to be found in this lower world ) a delightful , loving , profitable , fast & faithful friend : being gone , i cannot forbear following with david's elegie , & complaint for his beloved jonathan ; i am distressed for thee my dear brother , very pleasant hast thou been unto me : but , the lord liveth , & blessed be my rock ; and let the god of my salvation be exalted . amen . the designe of this sermon , as left by the author written with his own hand , now published in print , is to vindicate the glory of the blessed god in his all-ruling , wonder-working providence as soveraignly disposing the issues ▪ & events of all humane counsels , & affairs . the most high doth 〈…〉 , ( as to his declarative glory ) even from his dearest & bes● servants : for they be clogged , & cumbered with the 〈…〉 me remain●●ers of ignorance , atheisme , unbelief , carnal reason , &c. while we are too intent in gazing upon the living creatures , and the dreadful wheels , ( which by their swift , and whirling motion do oft raise a cloud of dust ) we soon lose the sight of him who sits above upon the throne , overruling , and working all things according to the counsel of his own will. we are apt to be too fearful , and distrustful in our entrance upon ; and too forgetful of god in the issues of great and doubtful affairs ; quicker of sight to discover an host of aramites , than to discern an army of angels , like him 2 kings , 6. 15 , 16 , 17. and more ready to give too much to creatures , than to ascribe unto god his due judg. 7. 2-6 . prevention of , and help against evils , so prejudicial to our selves and dishonourable to god , was the aim of the author in this ensuing seasonable , and serious discourse ; worthy to be perused by all unto whose hands it may come : the face of affaires , in the times now passing over our heads , is such , and so agreeable to what trvth himselfe foretold luke , 21. 25 , 26. as proves it ( beyond dispute ) needful to be perused , prayed over , and improved , unto a securing to our selves comfort ; and to the blessed god his ever due glory . that it may be so , is the unfeigned wish of him who is thine in the lord iesus iohn sherman . ecclesiastes , ix . xi . i returned , and saw under the sun , that the race is not to the swift , nor the battel to the strong , neither yet bread to the wise , nor yet riches to men of vnderstanding , nor yet favour to men of skill ; but time , & chance happeneth to them all . this book of ecclesiastes is generally , and probably conceived to be a penitential discource of solomon , in his old age , for the satisfaction of the church and people of god concerning his own repentance ; and for their instruction & direction , how to enjoy the best good of the things of this world , and yet not to make them their best good , but estimate them as vanity in this respect , and to steer 〈◊〉 direct course towards that which is the last end of man , the glory of god & fruiton of him , in the way of fearing god , and keeping his commandments . as david after his great fall penned his penitential psalm ( the 51. psalm ) so it is rationally conjectured that solomon , his son , being at last throughly awakened out of his sensuality , security , and idolatrous courses , or connivences and tolerations , by those great adversaries , hadad , rezon , and ieroboam ( of whom you read 1 king. 11. 14. &c. ) that god stirred up against him , penned this book of ecclesiastes , and left it ( according to the counsell of god ) for a standing monument of his publick confession of , and hearty repentance for all his errors , and miscarriages . the general scope of this book , is to shew us wherein the chief good of man doth consist ; which was the great inquiry of t●e philosophers of old ; about which they had endless opinions and discourses , and could never hit the mark , nor arrive at thorough satisfaction , because they wanted the light , and direction of the word , and spirit of god. solomon plainly tells us , that the happiness of man consists in the fear , & favour , and fruition of god : and not in the enjoyment of the honours , profits , or pleasures of this world ; or any good thing under the sun. and because man , having by the fall lost god , is turned away to the creature ; & as it is originally inlaid in his nature to desire happiness , so it is the ben● and inclination of his corrupt nature to pursue it and seek for it in the creature , and good things of this life : therefore he is very large & elaborate in discoursing the vanity of all these things , and their insufficiency to make a man blessed , or to make any real contribution towards the essential happiness of man , being never made to be the chief good of man , nor proportioned and suited to the condition of the soul of man , & being made subject to vanity , the greatest vanity ! as they were made for man and put into his covenant , and so fell with him under the curse , upon his apostasy from god. the large experience this wise man had of created things , the many proofs and experiments , and curious critical enquiries he had made into the nature , and use of sublunary , or subsolary enjoyments , together with the infallible conduct of the spirit of god , advantaged him to discourse feelingly , and accurately , as well as largely from point to point concerning the huge vanity of all things under the sun. a great part of the book is spent on this subject . among other vanities that fall under his observation , this was one and none of the least , that men of greatest sufficiency in any course , or kind , meet with many unexpected disappointments in their undertakings . this he declareth in the words of my text. concerning the settling the connexion of these words , expositors are not at perfect agreement among themselves . some apprehend this to be an argument of the epicureans , whereby they would demonstrate that all things in the world are rolled up and down , tumbled and toss'd about by meer chance , and fall out as it may happen , uncertainly and fortuitously : because the race is not to the swift , nor the battel to the strong &c. but the ablest men are often cross'd in their designs , and defeated of their ends and hopes by these & those intervening accidents . hence they deny the wise , overruling , all-disposing providence of god ; and make i know not what imaginary blind fortune the praedominant deity in the world. but there seems to be no necessity of fixing upon such an exposition and accomodation of the words ; considering that they may well admit of a better , and more savoury construction . others think that solomon hath respect here to what he had discoursed before , concerning the unsearchable & uncontrollable providence of god , chap. 8 , 16 , 17. & chap. 9. 1 , 2. and whereas he had said there , that the righteous , and the wise & their works are in the hand of god ; he now shews the truth of that assertion by an induction of particulars . others conceive it is a correction of that precept v. 7 , 8 , 9. of this chapter , concerning the leading a pleasant , & merry life in the free , and comfortable use of outward blessings ; which is here cautioned , and corrected by this consideration , that there is a great uncertainty of events , nor do things alwayes succeed according to a rational expectation : which renders it apparent that no man is secure of the perpetuity of his earthly felicity , or assured of the enjoyment of these comforts , and of an even course of prosperity , without many troublesome rubbs , and disappointments . others judge he hath respect to the words immediately preceding v. 10. where he adviseth us to do what we have to do , with all our might , whilest life , and working time continues . vid. voet. select disput. theol. par. 4. p. 739. and lest any one should therefore presume upon a necessity that all things should succeed unto him according to his abilities , and endeavours , he subjoins this seasonable admonition , that we should not trust to our own sufficiency , and industry in the management of any business , to which there is no sure ●ntail of success ; but depend upon , and attribute all to the gracious concurrence , free favour , and blessing of god. but what ever may be conjectured about the connexion of the words ; evident it is , that solomon here acquaints us with a great vanity under the sun , which he had before intimated , when he said , all things are alike to all , & there is one event to the righteous , & to the wicked , the good and the bad , and here amplifies , and adds , that swift , and slow ; strong , and we●k wise , and foolish have many times like success ; and men of the greatest sufficiency , as well as others , are often disappointed . this solomon returned and saw under the sun , that is , when he took a view of the frame , and posture , and condition of humane affairs , among other vanities which he turned his eyes upon , this was one over and above the rest , a most unexpected vanity , which he considered over and over , that events do not alwayes answer the abilities , and endeavours of men , and succeed according to their expectations . the vanity which solomon discovered , and considered , and here acquaints us with , is , that it is not in the power of the ablest men , or best accomplished for action , to effect their designs , or praestare eventum , secure , and warrant the event & success of their undertakings : and this is , 1. argued , & proved by the induction of five instances in particular , to which many more may by parity of reason be added . the race is not to the swift . it is not in the power of the swiftest footman alwayes to evade danger , or win the prize by running . nor is the battel to the strong . the victory is not determined , or the decision of the warre made alwayes on the side of the strongest and valiantest men . nor yet bread to the wise. many wise men are not able to get their bread , or livelihood in the world. nor riches to men of vnderstanding . many understanding men have not any success in their endeavours to gath●● r●ches and get estates . nor favour to men of skill . many times the most skillful artists , and artificers , and the best accomplished persons find little favour and acceptation among men , how deserving , and ingenious soever they be . 2. illustrated by the antithesis of a different , and the true cause of the determination of successes and events , signified in those words , but time and chance happeneth to them all . by which we are not to understand that the determination of events is reduc●d and referred to meer chance & fortune , as the epicurean philosophers imagined : but that the counsel and providence of god disposes and orders out all successes , or frustrations of second causes , casting in sometimes such unexpected impediments and obstructions , as defeat the labours and hopes of men of greatest sufficiency ; which though they seem wholly casual and fortuitous emergencies ( and are so indeed unto men themselves ) yet they are governed by the secret counsel and effectual providence of god. the summe is , that no man , how accomplish'd soever , is master of events , or absolute determiner of the issues of his own actings and endeavours : but the soveraign counsel and the providence of god orders time and chance to be an effectual furtherance , or hindrance of the designs of all men , as seems good in his sight . the observation is doct. that the successes and events of vndertakings and affairs are not determined infallibly by the greatest sufficiency of men , or second causes ; but by the counsel and providence of god ordering and governing time and chance according to his own good pleasure . i have endeavoured to comprize and grasp the substance of solomon's intendment , in this doct●nal conclusion : and shall explicate and demonstrate the truth of it ( as god shall help ) in the following propositions . prop. 1. second causes may have a sufficiency in their kind , to produce these and those effects : an liability , a congruous disposition , or an aptness , yea a kind of sufficiency in order to the putting forth this and that act , and the giving existence to these and those effects : not indeed an absolute and universal sufficiency ( which can be affirmed of none but him that is all sufficient and omnipotent ) but a limited sufficiency , or a sufficiency in their kind , and order : the sun , to shine ; the fire , to burn that which is combustible ; the rational creature to act or effect this or that in a way of counsel , and with freedom of will ; the swift , to run ; the strong and valiant , and well-instructed souldier , to fight well ; the wise man , to get his bread to gather riches , to gain acceptance among those with whom he hath to do . this is no more than to say , that created agents and second causes , may have the active power and virtue of causes , all that is requisite on their parts in orde●● to the production of their peculiar and appropriate effects , all that sufficiency that dependent beings , and second causes are capable of . and indeed it belongs to the infinite wisdom and goodness of god to furnish his creatures with sufficient ability for the opperations and effects he hath made them for : and so he did at first , when he made every thing good in its kind ; and whatever defect there is now in this respect , it is the fruit & punishment of sin. though god is able to give being to things in an immediate way , yet it is his pleasure in the course of his providence to use means , and to produce many things by the mediation and agency of second causes , and so gives causal virtue and ability to these and those things in order to the producing of such and such effects . it is a good observation , that the lord is pleased , not through any defect of power in himself but out of the abundance of his goodness to communic●te causal power and virtue to his creatures , & to honour them with that dignity that they may be his instruments , by which he will produce these and those effects : whereby he takes them , as it were , into partnership & fellowship with himself in the way of his providential efficiency , that they may be vnder-workers to , yea co-workers with himself . hence he gives them an aptitude and sufficiency in their kind in order to their respective operations and effects : though some have a greater aptitude & sufficiency than others . but without some degree of such suffici●●cy , nothing can deserve the name of a cause ; the very essence whereof consists in its power , virtue & ability to produce an effect . a cause cannot be a cause without an active power , or sufficiency to give being to this or that effect . prop. 2. the successes , and events of affairs and vndertakings do ordinarily depend in some respects upon the sufficiency of second causes . i do not say in the observation ; nor is it the meaning of solomon , that successes and events of affairs and undertakings do not depend at all in an ordinary course , on the sufficiency of second causes . for this were to deny and destroy their causality , and to make nothing of their efficiency . second causes have their peculiar influence into their effects , and contribute something to their existence : and to assert the contrary , were to say that causes are no causes , and to speak a flat contrad●ction . this would be to suppose that the lord hath set up an order and course in nature , in vain ; and given to second causes a sufficiency in their kind , for action , to no purpose ; and to deny the ordinary providence of god , which is that whereby the lord observes the order which he hath set , and that course of nature which is originally of his own appointment , whereby one thing depends upon , and receives being from another . though the lord is pleased sometimes upon great and important occasions , to leave the ordinary road of providence , and act beyond and above the usual , stated course of things ; and not to concurre with , and shine upon the endeavours of created agents , so as to crown them with that success which according to an ordinary course of providence , might be rationally expected ; yet it is not to be imagined that he should ordinarily dispence with the course , and methods of his ordinary providence : for why then should it be called ordinary ? god who is the lord of hosts , the great leader commander & ruler of nature , not only permits , but also effectually commands and causes his whole militia , ordinarily , to move and act according to their natures and natural properties respectively , without countermanding them , or turning them out of their way . for ( as i remember one argues ) he will not shew such a dislike to his own workmanship , as ordinarily to cross the order , and alter the course he hath set in the world. therefore the meaning of the text is not , that swiftness conduces nothing to the winning of the race , or strength , to the winning of the battel ; or wisdom & vnderstanding , to the getting of bread and riches ; or prudence , art , or skill , to the getting of the favour and good will of princes , or people : nor , that the race is never to the swift , or the battel never to the strong ; no nor yet , that the race is not more frequently to the swift , and the battel usually to the strong , &c. for the lord doth most ordinarily award success unto causes of greatest sufficiency , rather than disappointment & defeatment . otherwise , it would be a very heartless , if not a foolish thing ( in the eye of reason ) to use means , or to think to get the race by swiftness , or bread by labour and diligence , or favour by dexterous & prudent behaviour ; or learning , by study and industry ; or to win the battel by good conduct , and courage , and numbers of men . yea then wisdom would not be better than folly ▪ nor strength more desirable than weakness ; nor diligence more beneficial & available than idleness , and sitting still . this therefore is evident , that the issues and events of undertakings do in some respect , ordinarily , depend upon the sufficiency of second causes ; insomuch as the greatest probability of success ( according to an ordinary providence , and in the eye of reason ) is ordinarily on the side of causes that are most sufficient in their kind of efficiency . prop. 3. second causes , though of greatest sufficiency in their kind , have not the certain determination of successes & events in their own hands : but may be frustrated & disappointed . though the successes and events of undertakings ordinarily depend upon the sufficiency of second causes ; yet they are not infallibly determined thereby . created agents have not events in their own hands , but may be disappointed : they cannot warrant the events of their undertakings , or success of their counsels and endeavours , but may be defeated of their hopes and expectations . thus no man hath the absolute command of the issue & success of his own undertakings . he may be sure of this or that event , if the lord promise it to him , or reveal it to be his pleasure to give such success to such endeavours : but he cannot be secured of it from , or by any sufficiency of his own . he may , as a wise man , foresee & say , what in an ordinary course of providence is rationally to be expected ; but cannot warrant the success of his undertakings , or carv out what event he pleases , to himself . his prudence , and providence , and diligence , and sufficiency for action , cannot assure him of the event , or determin the success on his side . and there is that demonstration of it , that created agents of the the greatest sufficiency , are sometimes disappointed . two things i would say here , 1. agents of greatest sufficiency are subject to disappointment , as well ( i do not say , as much , or as ordinarily and often , but as well ) as agents of less sufficiency . the ablest men in any kind may miss of the success they expect , as well as weaker men . that men of great sufficiency in this or that way , may be defeated of their ends and hopes , solomon from his own experience , assures us , in the text : and who is it that upon his own observation cannot set his seal to what he asserts ? he gives five instances . 1. the race is not to the swift : not profitable , or successful to him always ; but sometimes pernicious , & destructive . many agood runner runs himself into mischief and ruine . thus asabel , that is said to be as light of foot as a wild roe , ran after abner so fast , that he lost his life in that overhasty pursuit 2 sam. 2. 18-23 . there are times when men that are swift would run from danger , and cannot : they have neither power to run , nor success in attempting it , ier. 46 , 6. sometimes the flight perisheth from the swift , and he that is swift of foot , or that rideth the horse , though it be at full speed , cannot deliver himself , amos 2. 14 , 15. it is not absolutely in the power of the swiftest man to escape danger , or win the prize by running . 2. the battel is not to the strong . there is in bello alea , the chance of warre , as they use to speak . there is , as it were , a kind of lottery , a great uncertainty in warre . great armies are sometimes defeated by small and inconsiderable forces ; the great host of midian , by gideon's three hundred men ; the garrison of the philistines by ionathan , and his armour-bearer . this hath been often observed in the world. sometimes strong and valiant men are overthrown by those that are in strength farre inferiour to them ; great goliah , by little david . well might david say , as psal. 33. 16 , 17. there is no king saved by the multitude of an host : a mighty man is not delivered by much strength . an horse is a vain thing for safety : neither shall he deliver any by his great strength . there are times , when the mighty ones are beaten down , jer. 46. 5. & the mighty cannot deliver himself , or the strong strengthen himself ; but the couragious among the mighty is put to flight , amos 2. 14 , 16. sometimes the strong melt like water at approaching danger , and the stouthearted are spoiled and sleep their sleep , and the men of might cannot find their hands , to make the least defence , or resistance , psal. 76. 5. 3. bread is not to the wise. wise men are not able to get their livelihood , but have much adoe to make a shift to get a bare subsistence in the world ; and , it may be , are forc'd to beg for it , or be beholding to the charity of others . there have been strange instances of very wise , and worthy persons , that have been reduced to such a condition . some of you know the famous story , date obolum , or ( as others have it ) panem belisario . david was put to beg his bread of nabal , 1. sam. 25. & paul was often in hunger and thirst , 2 cor. 11. 27. 4. riches are not to men of vnderstanding . sometimes indeed , wise men get estates and gather riches ; and one would think they should be best accomplish'd for it : and yet it so falls out , that some understanding m●n cannot thrive in the world and grow rich , notwithstanding all their endeavours . so it is , that many men of great understanding and rational forecastings and contrivances to gather wealth , though they lay out their parts and their hearts this way , and would be rich , yet they cannot ; but are strangely defeated . you read of the poor wise man , eccles. 9. 15. many men of great understandings are too wise , and of too great spirits to labour after wealth ; or if they do , their designs are unsuccessful . 5. favour is not to men of skill . many very wise , and knowing , & skillfull men , and experienced in affairs , and prudent also in their deportment , yet cannot get , or keep the favour of princes or people . some expositors on the place , instance in ioseph , that was envied , and hated , and sold by his brethren , & also lost the favour of potiphar ( though he managed the affairs of his house prudently and prosperously , and deserved well at his hands ) and was cast into prison by him . david , that was hated and persecuted by saul ; daniel , that was cast into the lions den , though an excellent spirit was found in him , and great prudence and faithfulness in managing the affairs of the empire ; and before that , though he had been in great favour and esteem in nebuchadnezzar's time , yet afterwards in the reign of belshazzar , he lived obscure , and as it were buried at court , as mr. cartwright gathers from dan. 5. 11 , 12 , 13. many wise , and learned , and ingenious men cannot get the favour of men , or keep it , when they have . the poor wise man delivered the city , and yet no man remembred that same poor man , eccl. 9. 15. belisarius ( wh●m i mentioned before ) was a most prudent , experienced , faithful general under the emperour iustinian , that had won him many battels , reduced many cities & countryes to his obedience and approved himself for a most loyal , and worthy subj●ct , & yet after all his services , even in that emp●●●●'s ti●● was through envy , falsely accused , for ought appears by the story , had his eyes put out , and was forced to stand daily in the temple of sophia , where he held out his wooden dish , begging his bread , and useing those words , give a little bread to belisarius , whom his virtue & valour hath raised ; and envy depressed , & cast down again . other scripture testimonies and instances , besides those in the text , might be produced , if it were needful . but every observing man's experience may furnish him with demonstrations of this truth , that agents of greatest sufficiency among men are subject to disappointments , as well as those of less sufficiency . again , 2. agents of little , or no sufficiency , succeed sometimes in their undertakings ; when those of greater sufficiency , miscarry & meet with disappointment . there is many times one event to both as solomon speaks eccl. 9. 2. when the ablest agents are frustrated , as well as the weakest : and there is sometimes a better event to weaker agents , & instruments ; they prosper in their way , when abler men are disappointed . the race is sometimes to the slow , and the swift lose the prize . the battel is sometimes to the weak ; and the strong are put to flight : as we have many instances both in scripture and common history . weak and simple people have bread enough sometimes , when wise men are in want of their daily bread . nobal had good store , when david was hard put to it . men of shallow heads grow rich and get great estates , when men of understanding can thrive at no hand . solomon tells us of the poor wise man ; and our saviour in that parable , luk. 12. 16 , 20. tells us of a rich fool. it is ordinarily seen in the world , that the thriving men in estates , are none of the most understanding & judicious . many a man hath this world-craft , that yet is a man of no deep or solid understanding . so , many weak , worthless , ignorant , empty persons find favour with princes and people : when men of skill , & learning , & great worth are neglected and despised . this is an evil under the sun , & an error that proceeds from the ruler , a great miscarriage in government , that folly is set in great dignity ( fools are favoured and advanced ) and the rich , i. e. men of rich endowments for wisdom and piety , sit in low places , i. e. are depressed and discountenanced : servants are upon horses , men of poor servile spirits and conditions , are set up and honoured , and princes , i. e. men of great worth , walking as servants upon the earth . eccl. 10. 5 , 6 , 7. so that it appeares plainly , that success doth not alwayes wait upon the counsels and actions of persons of great sufficiency ; but they may suffer disappointment , when others are prosperous : which demonstrates that the issues and events of undertakings and affairs are not determined infallibly by the qualifications & accomplishments of created agents , and second causes . prop. 4. the defeat & disappointment of agents of great sufficiency in their kind , is from the hapning of time & chance unto them . some read it ( and the original will bear it ) because , or for time and chance happeneth to them all . for explication . 1. by time , understand not barely the duration , or space of time , which hath no such determining influence into humane affairs . but time so & so circumstanced . time is sometimes as much as a special season or opportunity , when there is a concurrence of helps , means , and advantages for the furthering the designs and undertakings of men . by time sometimes , we are to understand such a nick , or iuncture of time , wherein there is a coincidence of difficulties , disadvantages , & hindrances to the effecting of any business . and this seems the meaning of solomon in the text. an adverse or evil time , ec. 9. 12. sometimes the times favour the enterprizes of men , sometimes they frown upon them . at one time , wise and good men stand up for the defence of their country and liberties thereof , and prosper in it ; the times favour them , there is a concurrence of all manner of furtherances and advantages : at another time , they may endeavour it , and the times frown upon them , the spirit and humour of the people is degenerated ; and they swim against the stream , & are lost in the attempt . and we say , such a man was worthy of better times , had been a brave man , if he had lived in be●ter times , his worth had been more known and prized , and he would have had better success . so when the time of judgment upon a people , is come , then wrath ariseth against them without remedy ; and then the strong man may fight for the defence of such a country ; and the wise man endeavour to deliver the city : but all in vain ; they shall miscarry in the undertaking . aben ezra ( as mercer tells us ) referres this to the conjunctions , and aspects of the starres , by which he apprehended these inferiour things were governed . we are sure there are certain periods , and revolutions of time , respecting the prosperity , or adversity of nations , countries , cities , churches , families , persons . as time is set to all the successes , so to all the defeats and disappointments of men ; and when this time comes , no sufficiency of man can withstand disappointments . 2. by chance , understand contingent and casual events . many things fall out between the cup , and the lip ; or otherwise than expect or imagine , or can possibly foresee . some event chops in , and interposeth unexpectedly , to cross a man's designs , & defeat his hopes & rational expectations . when saul and his men were compassing david and his men , and ready to take them , then comes a messenger to saul , saying , haste & come : for the philistines have invaded the land. 1 sam. 23. 27. when haman had plotted the ruine of the iews , and brought his design near to an issue , then the king cannot sleep but calls for the book of the records of the chronicles , and they read to h●m of the good service of mordecai , in discovering the treason that was plotted against his person ; and one thing falls in after another , to defeat haman's cruel design , and ruine the whole fabrick of his strong built , and almost perfected contrivance in this sence time and chance happens to men of greatest sufficiency , which they cannot either foresee , ( eccl 9. 12. ) or prevent , or help themselves against them when they come upon them : and hereby their counsels , and undertakings are defeated and ruined sometimes . prop. 5. time and chance which happens to men in the way of their vndertakings , is effectually ordered & governed by the lord. god is the lord of time , and orderer , and governour of all contingences . time and chance that further or hinder the designs of men , are under the rule and management of the lord. his counsel sets the times , appoints the chances ; his providence dispenses the times , and frames the chances , that befall men . the lord hath in his own power the dispensation of times , eph. 1. 10. the times and seasons he hath put in his own power , act. 1. 7. he hath such a dominion over the times , that he changeth times and seasons , according to his own pleasure . dan. 2. 21. my times ( saith david , ps. 31. 15. are in thy hands . he means the state and condition of his times ; his prosperities , and adversities ; his successes , and disappointments ; and universally , whatever should befall him in the times that should pass over him. moreover , all the chances that happen to men , as the scripture but now mentioned shews , are in the hand of god. my times i.e. the chances of my times . no contingency , or emergency , or accident so casual , but it is ordered & governed by the lord. the arrow that was shot at a venture , and smote ahab throw the joints of his h●rness , was directed at him by the hand of god. so in that case of man-slaughter , and killing a man casually , as if a man be hewing wood , and his hand fetcheth a stroke with the axe , to cut down a tree , and the head slippeth from the helve , and lighteth upon his neighbour , that he die , deut. 19 5. god is said in that case , to deliver that man that is slain , into his hand , exod. 21. 13. god ordereth that sad event . all casualties in the world , are gu●ded by the steady hand 〈◊〉 the great god. thou ( saith david , ps. 16. 5. ) maintainest ●y lot. the lord makes and disposes the lot , or chance of every man , whatever it is . he hath appointed all times and chances in his eternal counsel ; and in time executes accordingly , in the course of his providence . prop. 6. the great god hath the absolute and infallible determination of the successes and events of all the operations & vndertakings of created agents & second causes , in his own power . his counsel and soveraign will appoints what they shall be , and his providence ( which is not determined by any second cause : but is the determiner of them all ) executes accordingly . and it must needs be so , if you consider these two particulars , 1. god is the absolute first cause , and supream lord of all . of him , and to him , and through him are all things , rom. 11. 36. he that understands any thing of god indeed , knows this to be a truth . here we might be large ; as they that are acquainted with the doctrine of creation and providence , in conservation and gubernation of all things , will readily apprehend : for here we might shew you , 1. that god is the absolute first cause of all the causal power and virtue that is in creatures . he gives them power to act , furnisheth them with a sufficiency for their operations . he gives swiftness to the runner ; skill , and strength , and courage , to the souldier . 2. that he supports , and continues the active power of the creature . he continues swiftness , wisdom , strength , courage , as he pleaseth . if he withdraw , all is gone . the swift is lame , or slow-footed , the strong is weak & timorous , the wise is foolish and besotted , the man of skill , is a meer bungler at any thing . 3. that he doth by a previous influx excite and stirre up , and actuate the active power of the creature , and set all the wheels agoing . for the most operative , active created virtue , is not a pure act : but hath some potentiality mixed with it ; and therefore cannot put forth it self into action , unless it be set agoing by the first cause . and the creature cannot be the absolute first cause of any physical action . in him we live , and move , act. 17 28. again . 4. that he determines and applyes second causes to the objects of their actions . when they stand , as it were , in bivio , as it is said of nebuchadnezzar , when he was marching with his army he stood at the parting of the way , at the head of the two wayes , to use divination , as doubting which way he had b●st to march ; whether to ierusalem , or some other way , ezek. 21. 21 , 22. then the lord easts the scale and the lot , & determines them this way , and not another . he doth not only stir up second causes to act at large , and set them agoing , and leave it to their own inclination , whither they shall go , & what they shall do : but he leads them forth , and determines them to this , or that object . 5. that he cooperates , and workes jointly with second causes , in producing their effects . as he predetermins second causes , so he concurres with them in their operations . and this pradetermination , and concurse is so necessary ; that there can be no real effect produced by the creature without it . and it is a truth also , that when god improves second causes for the production of any effect , he so concurres with them , that he doth withall most immediately , intimously , and without dependence upon these causes by which he acts , produce the entity , or esse of the effect . if this be considered , it will appear that created agents , are as it were , god's instruments , that act as they are acted by him ; and cannot move of themselves . the busy , bustling , proud assyrian was so , is 10. 15. 6. that all the ataxy , disorder , irregularity , moral evil that is found in the actions of rational agents , is by his permission . if it were not the pleasure of god to permit it , no sin should be in the world , nor in the actions of men. though there is no legal permission , or allowance of it ; ( for the law of god forbids it ) yet there is a providential permission of it . god could have kept it out of his world. 7. that he limits and sets bounds to the actions of second causes : what they shall do , and how farre they shall proceed in this or that way . he set bounds to satan , when he had commission to afflict iob. he limits , and restrains the eruptions of the wrath & rage of the churches adversaries , ps. 76. 10. he sets bounds to the sinfull actions of men : he regulates and governs all the actions of second causes , as to time , place , degrees , and all manner of circumstances . he is not the author : but he is the ord●rer of sin it self 8. that he serves himself , and his own ends of all second causes . he makes them all in all their operations subservient to his own designs : and that not only natural , but rational agents , that act by counsel . and not only such of them as are his professed willing servants . many serve god's ends beside their intentions , and against their wills . i will do this and that saith god , by the assyrian , howbeit he meaneth not so , is. 10. 6 , 7. wicked men and devils do god's will against their own will , and beside their intentions . ye thougt evil against me ( saith ioseph to his brethren ) but god meant it for good &c. gen. 50. 20. god elicites what good he pleases out of the actions of his creatures . whatever this or that agent proposeth to himself , yet god alwayes attaineth his ends. he serves himself of the very sins of his creatures , and brings good out of them . he makes that which is not bonum honestum , to be bonum conducibile : and though sin is not good ; yet , as god orders the matter , it is good , in order to many holy ends , that sin should be in the world , as austin observes . 9. that he useth means in themselves unfit , and improves agents of themselves insufficient , to bring about his own purposes & produce marveilous effects . yea , and it is as easy with him to do any thing by weak and insufficient , as by the ablest & most accomplished instruments . there is no restraint to the lord to save by many , or by few . 1 sam. 14. 6. it is nothing with him to help , whether with many , or with them that have no power . 2 chron. 14. 11. despicable instruments , sometimes , do great things in his hand . 10. that he renders the aptest means ineff●ctual , and the vndertakings of the most sufficient agents unsuccessful , when he pleases . he hath a negative voice upon all the counsels and endeavours , and active power of the creature . he can stop the sun in its course , and cause it to withdraw its shining ; he can give check to the fire , that it shall not burn ; & to the hungry lions , that they shall not devour : and he can order it so , that the men of might shall sleep their sleep , and not find their hands . he can break the ranks of the most orderly souldiers , take away courage from the stoutest hearts , send a pannick fear into a mighty host , and defeat the counsels of the wisest leaders and conducters . he can blow upon , and blast the likeliest undertakings of the ablest men. in a word : the lord being the absolute first cause , and supream governour of all his creatures , and all their actions ; though he hath set an order among his creatures , this shall be the cause of that effect , &c. yet he himself is not tied to that order ; but interrupts the course of it , when he pleases . the lord reserves a liberty to himself to interpose , and to umpire matters of success and event , contrary to the law and common rule of second causes . and though he ordinarily concurreth with second causes according to the law given and order set ; yet sometimes there is in his providence a variation and digression . though he hath given creatures power to act ; and man , to act as a cause by counsel , and hath furnished him with active abilities ; yet he hath not made any creature master of events ; but reserves the disposal of issues , and events to himself . herein the absolute soveraignty and dominion of god appears . 2. otherwise , the lord might possibly suffer real disappointment , and be defeated of his ends in some instances . he might be cross'd in his designs , if any of his creatures could doe what they will , without absolute dependence upon him. he could not be sure of his ends , & what he designs in the world , if he had not command of all events that may further or hinder them . if there were any active power in creatures that he cannot controll ; or any one event that is out of his reach , and absolutely in the creature 's power . exempted from his providential command , it would be possible tha● he might be defeated of his ends , and so far unhappy , as to his voluntary happiness , which results from his having his 〈…〉 in the world , and compassing all his ends in the works of creation and providence . god hath made all things , ●●eth all things , and manageth all things according to the counsel of his will , in away of subserviency to himself , and his own occasions : which he could not do universally and mi●●str●bly if he had not the absolute and infallible determination of all events in his own hand . but his counsel shall stand , and he will do all his pleasure : is. 46. 10. thus much for the explication , and confirmation of the doctrine . use i. of instruction , in these particulars . 1. we see what a poor dependent , nothing-creature proud man is : depending absolutely upon god for his being , actions , and the success of them . men of greatest sufficiency cannot get their own bread , or bring any thing to effect in their own strength . let their abilities be what they will ( swiftness , for the race ; strength , for the battel ; wisdom , for getting their bread , &c. ) yet they shall stand them in no stead without the concurrence and blessing of god. man saith , he will do this and that : but he must ask god leave first . he saith , to day or to morrow i will go to such a place , and buy and sell , & get gain ; whereas he knows not what shall be : but it shall certainly be as the lord will. the way of man is not in himself , it is not in man that walketh to direct his steps , nor perform any thing that he purposeth , without divine concurrence , or permission . he hath not the success of any of his actions in his own power ; nor doth he know that any thing he doth shall prosper . one would wonder poor dependent man should be so proud ! any little thing lifts him up . when the souldier on such occasions as these , is in his bravery , in his military garb drest up for the purpose , with his buffe coat , his scarfe , his rich belt , his arms , a good horse under him , o what a goodly creature is he in his own eyes ! and what wonders can he do in his own conceit ! and yet he hath as absolute need of god's assistance , if he go forth to battel , as any naked , unarmed man he cannot move a step , or fetch his next breath , or bring his hand to his mouth , or leap over a straw , or do any thing , without help from god , in whose hand his breath is , and whose are all his wayes dan. 5. 23. it 's strange to see how the hearts of men are lifted up with nothing ! o cease ye from man : for wherein is he to be accounted of ? 2. we see that there is , and there is not chance in the world. chance there is , in respect of second causes : ( so some things fall out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our saviour speaks luk. 10. 31. ) but no chance as to the first cause . that piece of atheism , and heathenism ascribing things to fortune and chance , is hardly rooted out of the minds of men , that are or should be better instructed and informed . the philistines when they were plagued , could not tell whether god had done it , or a meer chance happened to them , 1 sam. 6. 9. they understood not , that what was a chance to them , was ordered by the providence of god. truth is , chance is something that falls out beside the scope , intention , and foresight of man , the reason and cause whereof may be hid from him ; and so it excludes the counsel of men ; but it doth not exclude the counsel and providence of god ; but is ordered and governed thereby . and it is so farre from being chance to god , that there is as much ( if not more ) of the wisdom , and will , and power of god appearing in matters of chance and contingency , as in any other events . 3. we see here something of the power , and greatness , and glory of god appearing in his efficiency , whereby he works all in all . as he is himself independent , so all things have an absolute dependence on him. he gives success , or causeth disappointment , as he pleaseth . so that men are wholly beholden to him for all the good they enjoy : for victory , for bread , for riches , for favour and acceptance , for all . nothing comes to pass without his permission , if it be moral evil ; without his concurse and cooperation , yea , predetermination , if it be moral or physical good , or penal evil. in him we live and move , and have our being . the counsels of the ablest statesmen , how rational soever , shall not prosper without him : ministers , how sufficient soever , pious , learned , industrious , zealous , shall convert no man , edify no man , comfort & establish no man , without him. 1 cor. 3. 6 , 7. though scholars study hard , they shall make no proficiency without the blessing of god. the merchant may trade , and project rationally , and yet shall not grow rich upon it , unless god give him success . it is god that maketh zebulun rejoice in his going out , and issachar in his tents : that crowns the labours of seamen , merchants , and husbandmen with success . except the lord build the house , &c. ps. 127. 1. training days , artillery days , thò of great use , ahd very necessary ; yet are all in vain , unless the lordbless . he must instruct , and teach , and accomplish you ; otherwise the help of your expert officers , and your own endeavours to learn war , will signify nothing . and when valiant souldiers come to fight ; whatever skill , an strength , and courage , and conduct , and advantages they have ; yet they will be worsted , if the lord do not give success . we should learn hence to admire the power and greatness of god. it is a lamentable thing , that he that doth all , is thought to do nothing ! he can work without means , by insufficient means ; & blast the ablest instruments : and yet is little minded in the world. god gives forth a challenge to idols , do good , if you can , or do evil . isai. 41. 23. it is god's prerogative to do good or evil , i. e. not the evil of sin ( which argues defect and impotency ; and comes not within the compass of omnipotency to do it ) but of punishment . god only can give good , or award bad success ; and reward ▪ or correct and punish his creatures that way . who is he that saith ( what man or angel ? ) & it cometh to pass , when the lord commandeth it not ? lam. 3. 37. o see , and adore the greatness of god in this respect ! he works all in all . vse ii. a word of terrour to the enemies of god , even all impenitent & vnbelieving sinners . wo unto the wicked , it shall be ill with him : for the reward of his hands shall be given him . isai. 3. 11. their persons , and works , and ways are in the hand of god. that god whom they despise , disobey , & rebell against , disposeth of them , and all their times and chances ; and who ever hardened himself against him , and prospered ? job . 9. 4. let me tell you briefly , that either 1. you shall be vnprosperous men , that nothing shall succeed well with you , as it is said of coniah , write this man childless , or bereaved ( of posterity , lands , and goods ) a man that shall not prosper in his days jer. 22. 30. or , 2. you shall prosper to your hurt . the successes you have , shall undo you . a godly man may be unsuccessful in the management of his affairs ; but then his ill success succeeds well to him ; humbles him , weans him from the world , does him good : his soul prospers by means of his unprosperousness : but your successes and prosperities make you proud , insolent , bold to sin , hardhearted , atheistical , and more rebellious against god ; and further your eternal ruine , iob. 21. 7-15 . because they have no changes ( but a constant , even , uninterrupted course of prosperity ) therefore they fear not god ps. 55. 19. or , you shall prosper , not for your own sake ; but for the good of others , iob 27. 16 , 17. prov. 13. 22. and 〈◊〉 . the final issue of all your ways and actions , and the concluding event that will befall you , if you persevere in a course of rebellion against god , will be most dreadful . in this life , one event may happen to the righteous , and the wicked , eccl. 9. 2. but the last general great event that shall befall them , shall be very different : for the event shall be , that the righteous shall be saved and the wicked damned . this shall be the portion of the cup of impenitent wicked men , and the event that shall be ordered out unto them by the lord , that they shall be cast , both soul and body , into hell. he that determins all events , will at last put a sad issue to the prosperity of his enemies . they must needs be very unfortunate , & unhappy men at last , that persevere in rebellion against him that governs time and chance according to his pleasure . vse iii. a word of singular incouragement to the dear people of god , that have an interest in god through iesus christ , & walk with him according to the tenour of the covenant of grace . all your times , and chances , and changes are in god's hands ; and all that befalls you , is under his management , and of his ordering , and disposal . then , say to the righteous , it shall be well with him : for he shall eat the fruit of his doings . isa. 3. 10. god will give you the fruit , the benefit , the success , the good event of all your gracious counsels , and undertakings . he that hath the master and ruler of events on his side ; must certainly do well . though you are weak , and insufficient , in your selves , to do duty , to walk with god in your course , to resist temptations : yet the race is not to the swift , nor battel to the strong : god can , and will prosper your sincere endeavours , and give in suitable supplies of strength and grace , is. 40. 29 , 30 , 31. and though you have many enemies ; sin , satan , world , and may meet with much opposition ; yet god that hath all issues and events in his hand , being on your side , nothing shall do you real hurt , rom. 8. 31. you need not fear what men , or devils can do against you , seeing god that manages the active power of the creature , is for you . they have no power , but what god gives and hands as he will , ioh. 19. 10 , ●1 . & he will not suffer them to do you real hurt . nothing shal separate you from the love of god in christ , rom. 8. 35-39 . nay , all adverse powers , though of greatest sufficiency to doe you hurt , and bent upon it ; shall do you good , whether they will or no , rom. 8. 28. and you shall be sure to conquer at last and have good success . indeed you may at present have many particular designs and undertakings , and be frustrated and suffer disappointment therein : but then , it is good for you to be afflicted , crossed , disappointed ; and unsuccessfulness is really best for you , & most conducive to the prosperity of your souls ; & you shall be sure of good success , so far as infinite wisdom sees it to be good for you . and then however your particular designs and undertakings may be defeated ; yet you have a general grand design , that is paramount & predominant ; which is the everlasting enjoyment of god : and if you reach that , you are well enough , and as happy as you would be : and the lord , who is the lord of time , and disposer of events , and governour of his creatures to their ends , will not suffer you to be disappointed herein . you shall infallibly glorify god and enjoy him for ever . this is matter of comfort to the people of god in the worst times ; when it is with them as with iacob , when he said , all these things are against me , gen. 42. 36. when none on their side , refuge fails , and no means appearing for them . and indeed the people of god in this country have had great experience of this . what deliverances hath god commanded ! when few , and weak , and low , and exposed to the rage of enemies , god said , touch not my anointed , & do my prophets no harm . the salvations of new-england have been most apparently by the lord 's governing time , and chance . this or that chance or occurrent hath faln in in the very nick of time to prevent ruine . it hath not been from the sufficiency of the instruments of our salvation ; but from the all-sufficiency of god , and his overruling events wonderfully therefore let all that fear god , comfort themselves with this consideration . and that you may take down , & be refreshed with this cordial , consider two things . 1. that events are not to be judged or concluded of beforehand , from the aspects of second causes . as astrologers conclude this or that shall happen , because of this or that aspect , the conjunction or opposition of planets , and positure of the stars & heavenly houses : so do politicians from the prospect they take of the combinations and confederacies , and various aspects of second causes . hence also god's people are discouraged , when they see the world combine , and enter into leagues & confederacies against the church ; now they conclude they shall be a prey to their teeth , and swallowed up . and enemies are ready to insult over the curch , and to say as pharaoh , i will pursue , i will overtake , i will divide the spoil , &c. exod. 15. 9. but this is a wrong way of judging , because time and chance happens , & god may turn all a quite other way . it was a good observation of mr. caryl , when wicked men are nearest their hopes , godly men are furthest from their fears ; because then usually god defeats them ; and their insolence , & confidence engage him to do it . 3. that the determination of all events , is in the hand of god in christ , or of the lord iesus christ. the mediator is at god's right hand , and hath all power in heaven , and earth committed to him ; all judgment , and the command and government of all events . he governs time and chance . god is in christ providentially ruling all events ; prospeting , or blasting all affairs , as he will. it is the man upon the throne above the firmament , that gives out his orders , according to which the living-creatures ( or angels ) move the wheels of providence , as you may see in that excellent scheme of providence , which is drawn in the first chapter of ezechiel . and it 's well for believers , that themselves , and their works are in the hand of christ , and that all events in the world are determined by him. thàt christ , whose person you love , whose ordinances you love ; whose truth you love ▪ whose commands you love ; whose members you love ; whose appearing you love : that christ , that loveth you a thousand times more than you can love him , and loved you above his own life , and will love you to eternity , that blessed lord jesus christ hath the managing of all affairs , and of all your concerns and undertakings in his own hands . and therefore we may conclude that he will do all in favour of his members , & it shall be well with them that fear god. eccl 8. 12. vse iv. of exortation , in sundry particulars . 1. labour to maintain an humble sense of your own insufficiency to accomplish any thing , even in that kind wherein you seem to be most sufficient & best accomplished . let worthy magistrates in consultations for publick good ; ministers , in their ministerial way ; scholars , in their way , and souldiers , in their military capacity , walk humbly with god. truly god hath poured contempt upon our military men , our artillery men , and good souldiers , new-england hath gloried in these things , indeed , men of martial spirits and skill , ought to be encouraged : these trainings and exercises are very commendable , & by all means to be supported and countenanced : and it is pi●y that as in other things , so in this , the good old spirit is so much gone : these are not times wherein the nations beat their swords into plough-shares , and their spears into pruning-hooks . war , in some cases is lawful , and at sometimes necessary ; and sure then , learning of war is so also . but i fear we have trusted too much in sword and bow , and gloried in our numbers ; in our arms and ammunition : in our trainings , in our expert souldiers : and the lord hath shewn us , that all these things are nothing without his blessing : and that unless the lord watch the town , keep the garrison'd house , fight the battel , all is in vain . we have seen that a despised & despicable enemy , that is not acquainted with books of military discipline , that observe no regular order , that understand not the souldier's postures , and motions , and f●●ings , and forms of battel ; that fight in a base , cowardly , contemptible way , have been able to rout , and put to flight , and destroy our valiant and good souldiers . and i must confess , that which determined my thoughts to this text , was this very consideration . i know not whether my discourse upon it may seem so well levelled at the occasions of this day : but i know it is very proper for the times that have passed over us , and the dispensations thereof . and i hope the gentlemen-souldiers present will not blame any of us , if we cannot look upon their trainings , and artillery-exercises with such an eye as formerly before the warre : nay they are to blame themselves , if they do not look upon them with another eye themselves , considering how god hath humbled us in that respect . whether my discourse be pertinent to the day or no , yet sure i am , it is a lesson god hath been teaching of us by many sad defeats & overthrows by a despicable enemy , that the battel is not to the strong , or expert , or valiant ; nor success always answerable to the sufficiency of instruments ; but determined by the lord , ordering time , & chance according to his pleasure . plain it is , that the lord hath spoken this over & over in his providence , and it is very proper for the dispensers of the word to speak it after him , & inculcate the same humbling lesson . nothing 's more apparent , than that god's design at this day , is to humble magistrates , our worthy patriots , to humble ministers , churches , expert and valiant military-men , merchants , and husbandmen , all sorts of men amongst us . who sees not that god's design is to humble proud new-england ? therefore admit i beseech you , an humbling discourse in an humbling time and suffer this word of exortation , the drift whereof is , not to discourage from the use of means , or take off your edge from military exercises ; but to press you to get & keep a due sense of your own insufficiency in your several capacities , to do any exploits , or accomplish any good purposes of your selves . and may there not be need of an humbling word on such days as these , when there are such solemnities , and the hearts of poor men are ready to swell , and heave & be puffed up strangely , with great apprehensions of themselves ? well , be sensible of your insufficiency to effect any thing , whatever your wisdom and strength be : that you cannot of your selves , win the race , or battel ; get bread , or wealth , deut. 8. 17 , 18. build the house , or keep the city , psal. 127. 1 , 2. truly we had need be put in mind that we are but weak , sorry men , that cannot make our own fortune ; but must take what god orders out to us . 2. depend absolutely upon god for all the issues and successes of your affairs & undertakings . for you see the determinaton of them is in his hands . though wicked men would shame the counsel of the poor people of god ( deriding their course in this respect ) because they have made god their refuge ( as ps. 14. 6. ) yet be not you ashamed of your dependence upon god , nor either jeered , or affrighted and discouraged out of it . it makes for the glory of god , as well as your comfort , when you depend upon him. therefore , 1. make sure that all your counsels and vndertakings be lawful and good. otherwise you cannot duly depend upon him , and expect his gracious concurrence . indeed god may shine upon the counsels , and way of the wicked , in respect of outward prosperity : and so he may give you success in wrath , & for your greater hurt , when your undertakings are sinful : but you have no promise of his gracious concurrence in that case , to ground faith upon . ( 2. ) do what your hand finds to do , with all your might . as in the verse before the text. be not slothful , or neglective of duty , because of the uncertainty of events . though you have not the issue in your own power , yet you are to do your utmost towards the compassing of your lawful designs . do your duty , or you cannot expect god's blessing , and his determining events on your side . great complaints there have been from time to time of the neglect of these military exercises , even by those that have freely listed , & solemnly engaged themselves to attend them ; and that such days are spent away unprofitably , little done to any purpose ; as if they were days to meet on , to smoke , and carouse , and swagger , and dishonour god with the greater bravery & solemnity . o make a business of it , and not a play. and in all your lawful undertakings , be serious & diligent . uncertaintie of events should not hinder from duty and diligence . eccl. 11. 6. 3. renounce all confidence in creatures , or created sufficiency . i will not trust in my bow ( saith the psalmist ) nor shall my sword save me , psal 44 6. do not trust in great men ( they are a lye , psal. 62. 9. ) good men , any men , they are v●nity . do not make flesh your arm , nor lay too much weight upon the ability of any instruments . do not bear too much upon the sufficiency of ministers to instruct , convince , convert , comfort and edifie : for paul himself was nothing , 1 cor. 3. 6 , 7-2 cor. 12. 11. do not say , wisdom and strength are for the war ( as isai. 36. 5. and therein we will trust : for events do not always fall out accordingly . let not the strong man glory in his strength , nor the wise man , in his wisdom , nor rich man , in his riches ; but in the lord , ier. 9. 23 , 24. do not trust in your own wit , art , strength , courage , military accomplishments , provisions for war , advantages , or any sufficiencie you have . do not trust in any qualifications you have , natural or acquired , civil or spiritual . do not trust to the sufficiencie of received habitual grace . when god said to paul , my grace is sufficient for thee : he doth not mean habitual grace only ; but actual , effiicacious , assisting grace that the lord was pleased to afford him , the epichoregia pneùmatos , additional supplies of the spirit , and increated , as well as created grace , which paul was to trust to , and so might glorie in his infirmities , and depend upon the power of god that rested on him , 2 cor. 12. 9 , 10. do not trust to your previous dispositions and preparations , for any duty . it is not in him that wills , or runs . take heed of self-fullness , and a spirit of independenci in this respect . self-confidence , and creature-confidence are inconsistent with a due dependence upon god. 4. beg good successes , & issues of your vndertakings of god , in the name of iesus christ. it is one of the characters of a good souldier , act. 10. 2. and i am sure it is of a good man , to be a man of prayer . it were well if all our artillery and military gentlemen were men of this character . it is well if none of you have come forth to day without solemn prayer to god for his blessing on the occasions and services of this day . some read those words isai. 36 5. thou saist , surely lip-labour is counsel & strength sufficient for the warre : as if rabshakeh flouted good hezekiah for his confidence in god , and for saying that prayer ( which he scoffingly calls words of lips , or lip-labour ) would be in stead of the best policy , and courage , and preparations for warre . but if this reading be somewhat forced , yet sure it is , that allthough prayer to god must not exclude the use of other means ( for how can a man pray in faith , that doth not also use all due means in his power ? ) to get the victorie , and win the day . therefore when you come to these exercises , beg military skill of god : and when called forth to real service , beg success of him. so in other cases , prayer is one of the best expedients . our saviour hath instructed us to pray for our daily bread. scholars should beg a blessing on their studies . bene orâsse est bene studuisse . so for favour & acceptance among men ▪ beg so much as may put you into a better capacity to do the work of your place , and serve your generation . when paul was to carry a liberal contribution to the poor saints at ierusalem ( which was like enough to be very welcome ) he begs the romans to strive together with him in prayer , that his service might be accepted of the saints , rom. 15. 30 , 31. pray threefore in the name of christ , for the good success of all your lawful undertakings . therein you will express your dependence on god. 5. cast all the care of events & issues of your affairs & vndertakings , on the lord. use all the good means in your hand , and then leave events quietly with god , on whom all the issues of things depend . commit your way to the lord , and roll it off thy self upon him. psal. 37. 5. look to him to direct thy paths to a good issue . prov. 3. 6. when you have done your duty in the use of means to compass your lawful designs , and recommended all to god by prayer , then trouble your selves no further ; but cast your burden upon the lord , psal. 55. 22. 1 pet. 5. 2. take that counsel , phil. 4. 6. it is our work to take care our dutie be done , and the lord's work to take the care of events . it was a brave speech of that gallant souldier , though none of the best men , ioab i mean , when he had set his men in battel aray , and used all the skill & policie he could , be of good courage , and let us play the men , for our people , and for the cities of our god : and the lord do that which seemeth him good . 2 sam. 10. 12. we must not govern the world. nor encroach upon god's prerogative ( which is to dispose of events ) by taking the care of them upon our selves . be poor and weak in your own eyes , and commit your selves & concernments to him. 6. when you have thus done , then believe stedfastly that the lord will give you a goud issue of your vndertakings . though not that which you may desire ; yet that which is best for you . when you have greatest sense of your own insufficiencie , and the weakness of means ; yet believe this , and depend upon him for it according to his promise , with whom it is all one to save by many , or few ; weak , or strong , to convert and edifie by weak , or able ministers ; to feed his children , and make them look fair and fat , with pulse and mean fare , as well as with royal dainties . this depending upon god , excludeth presumption on one hand ; despair and discouragement on the other . and he that in the sense of his own insufficiencie , trusts in the power and grace of god , may say as paul , when i am weak , then am i strong . 2 cor. 12. 10. oh then ! let us depend upon god , with whom are the issues of all affairs . let our honourable rulers depend upon him , in the management of publick affairs : let ministers depend on god , without whom they cannot instruct the ignorant enlighten the dark , convince the obstinate , awaken the secure sinners , convert and bring any souls to christ , gather israel , edify and build up the faithful in the knowledg & faith of gospel mysteries , and in the graces and consolations of the spirit . let merchants depend on god for prosperous voyages , and good success in their trade and commerce : let husbandmen depend upon god for their bread & livelihood more than upon their own labours , and the fruitfulness of the ground . god instructs the husbandman . isai. 28. 26. and blesseth his labours , and can soon blast them , as the experience of many years hath sadly taught us . let scholars depend upon god for learning , more than upon their books , or tutors , or parts and industrie , or any other advantages . let military men learn to depend upon god. the lord is a man of warr. exod. 15. 3. he gives military skill , and other accomplishments , and successes also in their services and hazardous undertakings . let us all learn this lesson , to depend upon the lord , that orders out all successes & events according to his pleasure . 3. duely acknowledge god in all successes & events ; and in all frustrations , & disappointments . first , acknowledge god in all good successes and events , so as to be thankful to him for them . whatever your own sufficiencie may be , yet acknowledge god thankfully , as if you had been wholly insufficient : for your sufficiencie is of god , and he could have disappointed notwithstanding . the ground of our unthankfulness for all good issues and events of affairs and undertakings , is , because we do not see the good hand of god dispensing all to us . we make too little of god , and too much of our selves ; either by thinking we deserve better than god hath done for us ( hence a proud heart is never thankful to god or man ) or by thinking we have done all , or more than we have done , toward the getting of this or that mercy . we put our selves too much in the place of god ; as if it were in our power to make our endeavours successful , and to give a good effect and issue to them , according to our desire . we get up into god's throne , and usurp upon his prerogative , and assume that which is p●●●liar to him , when we presume we can bring any thing to pass , or do any thing successfully in our own strength . if we make our selves the only and absolute first causes of our good success ; no marvel we make our selves the last end also , and deny god the glorie . o do not ascribe good success to your own wit , and parts , and policy , and industrie , and say , my nimbleness hath won the race ; my conduct and courage hath won the battel ; my wisom hath gotten me this bread ; my understanding hath heaped up this wealth ; my dexteritie , and skill , and complaisance , and agreeable conversation hath procured me the favour of rulers or people ; my parts or study hath given me this learning . say not with the vapouring assyrian , by the srength of my hand i have done it , and by my wisdom : for i am prudent . isa. 10. 13. let not this be so much as the secret languge of your hearts . say not , as nebuchadnezzar , this is great babylon , which i have built , and so derogate from god that works all in all ; lest he turn you a grazing , as he did him , with the beasts of the field , and teach you better manners by some severe correction . do not sacrifice to your own nets , and burn incense to your drags ; as if by them your portion were fat , and meat plenteous ( hab. 1. 16. ) but ascribe all to god. there is that deep wickedness in the hearts of men , that if they get any thing by any fraud , and crafty fetches , and overreaching of their brethren , in a sinful way , they will be too readie to attribute that to the providence and blessing of god , and say , it was god's providence that cast it in upon them ; when they have been craftily and sinfully designing it , and bringing it about : but when they have gotten any thing honestly , by their wisdom and prudence , and industrie , they are too ready to forget providence , and ascribe all to themselves . see the evil of this , and remember that no people in the world have greater cause of thankfulness than we have to god , who hath governed time and chance on our behalf marvellously . o bless him for good success , not only when you cannot but acknowledge your own insufficiency ; but also whe●●ou have apprehensions of the greatest sufficiency of second causes . and blessed for ever be the lord , who hath pleasure in the prosperity of his servants , psal. 35. 27. secondly , acknowledge god also in all your frustrations and disappointments , so as to resent his disposals and dispensations towards you in a gracious manner . we have met with manie disappointments in the l●te warre , and in other respects . we should see god in all . when he blasts our corn , defeats our souldiers , frowns upon our merchants , and we are disappointed ; now acknowledge the hand of god , ordering time , and chance according to his good pleasure . justifie god in all , and bear such frustrations patientlie . when you have done your dutie , be quiet , though the event doth not answer your endeavours , and hopes . take heed of quarrelling at god's disappointments . do you know vvhom you have to do with ? i was dumb , i opened not my mouth ; because thou didst it . psal. ●9 . 9. if we look at faultie instruments , or at meer chance onely , we shall be apt to murmur . it is the observation of one , that the reason why men are more apt to fly out into cursings and blasphemies for their bad luck ( as they call it ) in those vnlawful games of cards , and dice , than in other exercises , that are governed by art and skill , ariseth partly from the very nature of those games : because when they have tried their lot or chance over and over , and their expectation is deceived , they think that that power that governs the lot or chance , is adverse to them . they cannot blame their own art or skill , when no art can infallibly determine the event ; but curse their bad fortune . and if we look at disappointments , as our bad fortune and chance onely , looking no further , we shall be apt to fret and quarrel : but if we do indeed see god ordering our lot for us , it may and ought to silence us . when magistrates have done their duty , according to the law of god , and of the country , and endeavoured faithfully to give check & stop to the inundation of profaneness and heresy ; and yet the bad genius of the times , and degenerous humour of the people , and this or that emergency happens , that frustrates the success of their counsels and endeavours ; truly they may sit down and mourn indeed ; but yet humbly submit to the all disposing providence of god. when ministers have laboured faithfully , and yet israel is not gathered , and their labours seem to be in vain , not successful in converting sinners ; they may weep in secret indeed ; but yet patiently bear the unsuccessfulnes of their ministry from the hand of god. when souldiers have shewed themselves valiant , and faithful , and done what they can ; and yet are worsted : they must acknowledge god's hand in it , and that the battel is the lord's . 1 sam. 17. 47. who governeth the warre , and determins the victory on what side he pleaseth . all men have briars and thorns springing up in the way of their callings , as well as husbandmen ; and meet with difficulties and crosses there in . get the spirit david had 2 sam. 15. 25 , 26. and so acknowledge god in every thing , as to submit humbly to his disposals , even when they are adverse , and cross to your desies and ●xpectations . thirdly , be always prepared for disappointments . do not promise your selves success from the sufficiency of second causes : god may determine otherwise . we should be forewarned and forearmed , that we may not xenìzesthai ( 1 pet. 4. 12. ) strange at it when it comes to pass , or be dejected and discouraged . events are not in the creatures power . the lord sometimes disappoints men of greatest sufficiency , over-rules and controlls their counsels and endeavours , and blasts them strangely . time and chance happens to them . if adam had stood ; though he would not have had the determination of events & successes in his own hand ▪ yet god would have determined them for him according to his hearts-desire : and he should never have been disappointed . but since the fall , as no man hath power to determine events ( which is god's prerogative ) so it is just with god that every man should meet with crosses and disappointments ; and this is the fruit of the curse , under which all natural menly : and as for the people of god ; though they are delivered from the curse of the law , in the formality of it ; so that nothing befalls them as a curse , how cross soever it be : yet they are not yet absolutely delivered from the matter of the curse , as appears by the afflictions they meet with , and death it self . and indeed it makes sometimes for the glory of god , to disappoint men of greatest abilities . when men do not see and own god ; but attribute success to the sufficiency of instruments , it 's time for god to maintain his own right ( as dr. preston speaks ) and shew that he gives , or denies success , according to his own good pleasure . god is much seen in controlling the ablest agents , & blasting their enterprizes ; yea more , many times , than in backing them , & blessing their endeavours in an ordinary course of providence . herein the wisdom of god is much seen . it is best , sometimetimes , it should be so , with respect to god's int'rest and glory . his power also appears in giving check to the ablest instruments , and turning all their designs another way than they intended . his mercy also to his people , is seen herein ; for it is best for them , in some cases , to be defeated and disappointed . his iustice also appears herein , in his correcting and punishing the self-confident , sinful creature with unexpected disappointments . so that it is our wisdom , tolook for changes and chances , some occurrents and emergencies that may blast our undertakings , that faith and prayer may be kept a going , and lest if such frustrations befall us unexpectedly , we either fly out against god , or faint and sink in discouragements . at the first going out of our forces , in the beginning of the warre , what great apprehensions were there of speedy success and ending of the warre ; that it was but going and appearing , and the enemy would be faced down : as if the first news from our souldiers should be , venimus , vidimus , vicimus . and several times after , great probability of concluding that unhappy war ; and yet all disappointed , contrary to expectation . vvhen there is therefore greatest probability of success , yet remember there may be disappointment ; and provide for it , that you may not be surprised thereby . this may be good counsel to men of projecting heads , that are wont to be very confident that they see their way farre before them : but they do not know what time and chance may happen : this may check the confidence of man , and teach us not to promise our selves great things , or build upon this or that event or enjoyment for time to come . labour to be prepared and provided for disappointments . fourthly , fear god , and keep his commandments . this is the conclusion of the whole matter ( faith solomon , eccl. 12. 13. ) the conclusion of the book , and may be very well drawn from the words of my text in special , and shall be the conclusion of my discourse upon it , fear god , and keep his commandments . oh! fear god , that is the lord of time , and governour of chance , and dispenser of all events and issues ; and be sure to please him in a course of evangelical obedience . god hath the care of events , and we must leave that to him : but our care must be to do our duty . and to fear god , and keep his commands , in the whole duty of man. vvho would not fear thee , o king of nations ? ier. 10. 7. the lord governs nations and kingdoms , all the affairs and enterprizes of the sons of men : all their lives , and souls , and estates , and vvays are in his hand : and he can dispose of them , not onely for present , but for eternity , as he pleases . all the events that be fall them , are ordered and governed by him. therefore be in the fear of the lord all the day long , and walk worthy of the lord unto all well-pleasing . if your ways please god , your enemies shall be at peace with you , or do you no hurt , if they would ; but good , whether they will or no. obedience is the best way to prosperity . deut. 29. 9. the lord takes pleasure in the prosperity of his servants , psal. 35. 27. this was god's promise to ioshuah , josh. 1. 8. while you are with god , god will be with you . 2 chron. 15. 2. and then you shall have things prosper under your hands , as gen. 39. 23. every thing shall befriend you . whilst solomon trode in the steps of his father , and walked in the law of god ; and neither practised idolatry , nor gave any countenance , or allowance , or toleration thereunto , there was no adversary , nor evil occurrent , or chance : for it is the same word with that in my text : 1 king. 5. 4. when he forsook the law of god , the lord stirred up many adversaries against him . while he was with god , his affairs prospered , and were attended with good success and a blessing . so it was with reforming hezekiah , 2 king. 18. 5 , 6 , 7. 2 chron. 31. 20 , 21. he trusted in the lord god of israel , so that after him was none like him among all the kings of iudah , nor any that were before him : for he clave to the lord , and departed not from following him ; but kept his commandments which the lord commanded moses . and the lord was with him , and he prospered whithersoever he went forth : &c. otherwise , how should men expect to prosper ? 2 chron. 24. 20. — why transgress ye the commandments of the lord , that ye cannot prosper ? because ye have forsaken the lord , he hath also forsaken you . we find generally that when rulers and people walked in god's law , and kept in with him , their affairs prospered marvellously : when they departed from god , nothing prospered with them ; unless it were to their hardening , and ruine . and the lord keeps the same tenour of dispensations ( for the substance ) unto this day . oh therefore ! let us all account it our best policy , as it is our duty , to please god , that hath the absolute disposal of us , and all our affairs . and let it be the care of our military men , that they do not make days of training , and preparation for warre and real service , days of provocation to god. please god , if you would engage him on your side , to govern time and chance to your advantage . take heed of making god your enemy in the days of your peace and of such solemnities , by spending them away idly and unprofitably , by any unworthy behaviour ; by intemperance , by excessive drinking ( a sin grown too much in fashion with the generation that is risen-up ; i wish i might not say , with many loose church-members ) by idle , rotten , unsavoury communication , or by any other way of debauchery , and provocation : so as to disarm your selves , to make you naked , to lay you open to the stroke of divine vengeance , and to render you unprosperous and unhappie men in all your undertakings . it is a shame and a grief to think how such days as these are many times spent to the dishonour of god , and the unspeakable prejudice of the souls of men ; as well as other daies of solemnitie on other accounts . i beseech you , look to your selves , and do not make warre upon god this day , nor run upon the thick bosses of his bucklers , job . 15. 25 , 26. do not dishonour and displease christ , that is god the father's viceroy in the world , and governs all affairs . if you cross him , and ( to speak after the manner of men ) disappoint him of his expectations concerning you ( as the lord hath great expectations of such a people , so circumstanced ) he will have his time to meet with you , and to cross you in your designs , and to give you shame , and disappointment . i delight not in any pedantick , insipid , trifling allusions , below the gravity of a sermon : but i cannot better express what i would , than in your own ordinary phrases , you gentlmen of the artillery , and militia , face to your leader ; or in the apostle's words , look unto iesus , heb. 12. 2. and follow your leader , your commander in chief , the captain of the host of the lord , iosh. 5. 14. the lord jesus christ , in holiness of conversation . he was no glutton , no wine-bibber , no loose and vain companion of sinners ; though blasphemously charged with it by his malignant enemies . he was the greatest e x a m p l e that ever was , or will be in the world , of sobriety , of gravity , of seriousness and diligence in his work , of prudent and prosperous management of his affairs ( isa. 52. 13. ) of savoury , gracious communication , and holy conversation . learn of him , and follow his example , and you shall be prosperous men indeed : yea , let us all take this counsel and course . new england hath enemies enough on earth , and in hell : wo to us if we make god in heaven our enemy also . the lord help us to fear him , & keep his commandments , and then we need not be afraid of evil tidings , or solicitous about events and issues of things : for all the paths of the lord shall be mercy and truth to us , and goodness and mercy shall follow us all our days : and this we know , that it shall be well with them that fear god. finis . advertisement . there is now in the press a treatise entituled covenant-keeping , the way to blessedness , being several sermons preached from psal. ciii . xvii , xviii . by the reverend mr. samuel willard . gods providence in the midst of confusion set out in a sermon preach'd at the savoy, january the 30, 1681, being the anniversary of the martyrdom of king charles i / by anthony horneck. horneck, anthony, 1641-1697. 1682 approx. 99 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a44523) transcribed from: (early english books online ; image set 49763) images scanned from microfilm: (early english books, 1641-1700 ; 497:26) gods providence in the midst of confusion set out in a sermon preach'd at the savoy, january the 30, 1681, being the anniversary of the martyrdom of king charles i / by anthony horneck. horneck, anthony, 1641-1697. [2], 52 p. printed by t.n. for samuel lowndes ..., london : 1682. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -psalms xcix, 1 -sermons. providence and government of god -sermons. sermons, english -17th century. 2005-03 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-04 judith siefring sampled and proofread 2005-04 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion gods providence in the midst of confusions . set out in a sermon preach'd at the savoy , january the 30. 1681. being the anniversary of the martyrdom of king charles i. by anthony horneck d. d. in the savoy , printed by t. n. for samuel lowndes , and are to sold at his shop over against exeter-exchange in the strand , 1682. psal. xcix . vers. i. the lord reigneth , let the people tremble . whether this psalm was written by moses , as the jewish rabbins think , or by some other prophet , or why this psalm with four and twenty more is destitute of a title , when all the rest have suitable inscriptions , is not material to enquire . the psalm contains a rehearsal of gods wonderful works in the desert , when he went before his people in the wilderness , when god wrought miracles every hour , and the cloudy pillar by day , and the other of fire by night , like a guardian angel protected the mighty host , and rendred them formidable to all nations that heard of their name , or had notice of their approaches ; or , we may call it a spur to fervent devotion , and profound veneration of the infinite majesty of heaven , who never leaves such devotional prostrations unrewarded ; and if sincere , crowns them usually with loving kindnesses and tender mercies : instances whereof are given in moses , aaron , and samuel , men who by their prayers bowed the heavens , and made god come down , and as it were forced the almighty into pity , and compassion by their supplications . to excite our attention , the psalmist begins his hymn with an expression great , and lofty , becoming the supream being , and worthy of an infinite majesty ; in a few words he gives us the best description of gods providence , that reason can desire , and there could be nothing more magnificent , than to say of him , the lord reigneth , let the people tremble . that which will oblige me to deviate , or vary a little from the received translation , is the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original , which we render tremble . the word in other places of scripture stands for being tumultuous , or in a rage , inconfusion , or in great disorder , and this signification seems to me to be most proper here , and to render the sense much clearer , and if you ask me , what that sense is , i shall deliver it in this preposition . propos. in the midst of the greatest tumults and disorders , the divine providence is awake ; in the midst of the most lamentable confusions , gods management of things is orderly , and regular . this must necessarily be the result of the text , if we construe the words according to the interpretation i have given , and the words will naturally bear , viz. the lord reigneth , let the people in a commonwealth , or kingdom be never in so great disorder , or confusion ; even then , when all things seem to be turned upside down , the lord reigns by his providence . let heathens and epicureans fancy that god is asleep , when things go contrary to our carnal wishes , and fond expectations , we that enjoy gods revelations are better taught ; and though the vast ship of this inconstant world were sinking , we have reason to believe , that the great pilot who sits at the helm , is broad awake , and hath pregnant reasons for the dispensation . it 's a weak argument , that god is careless , because we cannot pry into the reasons of his actions ; nor can the inference be less than childish ; to conclude that the almighty enjoys his ease , regardless of things below , because our selves are not omniscient ; we could not be creatures if we were so , and should lose our dependance upon the god above , if our wisdom did equal his , or could know all the depths of his actions . yet so great is his goodness , that he hath not left himself without witness , and as mysterious as his goings in the sanctuary seem to be , he hath let his servants know the order of his providence . so great an advantage are the scriptures , that while pagans , like moles , grovel in the earth , unable to apprehend what is done above ; we like children of light , can unfold gods darker proceedings , and inform the world of the equality of his ways . when the ten tribes revolted , and shook off their obedience to their liege lord rehoboam , we may easily guess what disorders the jewish commonwealth then laboured under , and what confusions that juncture of affairs produced . judah fought against israel , and israel against judah , and in both parties without all peradventure were discontented men , who added fewel to the fire , and threw brimstone into the flame to make it soar the higher ; yet while the republick lies in that convulsion-fit , god dispatches a prophet to the tribe of judah , shemaiah by name , with order to tell them , 1 kings 12. 24. thus saith the lord , ye shall not go up , nor fight against your brethren the children of israel , return every man to his own house , for this thing is from me ; i. e. let no man wonder at these disorders , for i have a hand in them , and my providence doth manage them ; and to this purpose , amos brings in god speaking , am. 3. 6. is there any evil , i. e. any evil of confusion in the city , and the lord hath not done it ? this , even jehoram , as wicked as he was , could not but be sensible of , and therefore when in the great famine of samaria people were ready to devour one another , and things were come to that extremity , that women fell a dressing their own children for their dinner , the king desperate and melancholick , cries out , this evil is of the lord , i. e. how dismal soever the state of things appears , the almighty hath given order for it , and it 's he , whose power and wisdom manages this calamity . but this subject will require some elucidation , and therefore i shall consider here , 1. what those disorders , and confusions are , which seem to infer a carelesness of providence . 2. why god suffers , and permits such confusions and disorders . 3. how his providence appears in them , and which way he manages these seeming contradictions . 1. what these disorders and confusions are , which seem to infer a carelesness of providence . 1. oppression of the innocent and poor , such as we find among the jews in the time of amos and jeremy , am. 6. 12. c. 8. 6. jer. 7. 6. and no doubt a dismal sight it is , to see the rich invade the poors little all without control , and great men crush those of an inferiour rank by their lawless power ; to see ahab take possession of naboth's vineyard ; and ziba because in favour with the king , wrong the lame and harmless mephibosheth ; to see the widdow scorn'd , because she hath no potent friends ; and the orphan trampled on , because his injurious adversary can out-bribe him ; to see a jeremy thrown into a dungeon , because he speaks the truth ; and a daniel hurled into a lyons den , because he cannot conform to the looser customes of the persian court ; to see an aristides driven into exile , because of his justice , and an alcibiades deposed from his office , because the rash lysander lost the field . oppression as it is enough to make even a wise man mad , according to solomon , eccles. 7. 7. so it is an argument , that justice hath forsaken the tribunal ; and without justice , human societies become cages of ravenous birds , and the band , which is to hold mankind together , must necessarily be dissolved . it 's this maintains the health and vigour of the body politick , and this once taken away , must on the other side cast it into violent distempers ; distempers which render it not only weak , but deformed and odious , and must at last be the death of it . it 's this whereby god intended kingdoms , and cities should be governed , and men no sooner receive their being , but at the same time receive the principles of this vertue . nature obliges them to it , as much as it doth to self preservation , and with their mothers milk they imbibe these inclinations ; and on these inclinations the wholesom laws of all nations are grounded ; and whatever orders are contriv'd by wise men for the well governing of societies , do all go upon this supposition . nay , god himself is concerned to see this justice maintained in commonwealths , and it is part of his prerogative to preserve its laws inviolable , so that it 's being lost in a corporation , seems to reflect upon him ; and as it was he alone , that first taught men to gather into societies , so to let oppression come among them , which is the bane , that kills them , to a sensual eye seems to be no small disparagement to his providence . 2. such another disorder is , when a covetous , ambitious prince is suffered to spoil and harrass the countrey of his neighbour prince , who is at peace with him , and not so much as dreams of any hostile approaches , an instance whereof we have in benhaded , who without any other cause but that of interest , and his own glory , fell upon baashah king of israel , being in league with him , and surprizing his territories , plundered , and made himself master of ijon , and dan , and abelmaine , and all the store-cities of naphtali , 2 chron. 16. 3 , 4. a strange way of war ! to fall upon his confederate for no other reason , but because he is more potent , and to deprive the other of his right and inheritance , because he is too weak and feeble to oppose him : to fancy because i have got a numerous army , that therefore i may do what i list ; and because i can be more wicked than another , that therefore i may lawfully be so . to imagine because i am a king , that therefore i am exempt from all laws , and because there is no man above me , that therefore i may crush whomsoever i have a mind to , to flatter my self , because god hath advanced my throne above other potentates , that therefore the rest must be my vassals , and because they cannot easily resist me , that therefore i may make them fall a sacrifice to my lust and glory . conceits monstrous and odious , even to pagans and infidels ! and which deserve not only the sharpest satyrs , but gods severest vengeance : we look upon joab as a villain , because he killed amasa kissing , and david justly called him the worst of men , because he murthered abner under pretence of friendship , and shed the blood of war in peace . thus ninus takes what he can get , because his neighbours are unarmed : and sesostris of aegypt discontented that he hath so little , makes even his familiars a prey to his ambition : actions which in private men would be punished with the hangmans sword , and in persons of a lower condition , revenged with the most exquisite racks and tortures ; yet it is not power , can justifie a sin , nor the greatness of a man turn a vice into vertue . robbery is a crime in a prince as much as in a subject , and stealing other mens goods the greater injustice in a king , by how much he stands higher , than other mortals . no prince hath power to act against the law of nature , and what is intrinsically evil , can never be made good by the most specious pretences of authority . princes that are given to such injustice are enemies of mankind , and no marvel , if the disorders they cause in the neighbouring dominions are astonishing , for the sin it self is prodigious . that which amazes the spectator more , is , that such unrighteousness very often prospers , and the disorders it causes , tends to the renown and splendour of the perfidious conquerer , for it makes him not only more adored by parasites , and flatterers at home , who call him , great , invincible , and a demy-god , but formidable to nations afar off , which like innocent animals , at the approach of the ravenous hawk , quake as the rumour spreads of his speedy , though treacherous victory ; a scene of affairs , which providence seems to suffer in , and while he , in whose hands the hearts of princes are said to be , le ts loose the reins , and suffers them to do what they list , men guided by sense can suspect no less , than that the lord doth not see , neither doth the god of jacob regard it ; as those ; psal. 94. 7. 3. civil wars ; when men of the same countrey and nation breaking into factions , imbrue their hands in one anothers blood , and thrust their swords into one anothers bowels , as the midianites , jud. 7. 22. when neighbour fights with neighbour , and those of a man 's own house prove his greatest enemies ; when members of the same commonwealth first run into discontents among themselves , and thence into open hostility one against the other ; when different parties first give one another reproachful names , from reproachful names come to animosities , and feed their envy and malice so long till it break forth into a consuming fire . there is hardly any nation but some time or other hath felt the smart of these intestine divisions ; and if any have escaped the blow , it must be , because there was nothing in the country worth contending for . how many mens lives were lost at rome in the contentions betwixt marius and sylla , betwixt catilines party , and the senate , betwixt pompey and caesar , every school-boy knows , that hath read the history . this was the fate of the hot disputes at thebes , betwixt ismenias and archias , at jerusalem betwixt jason and menelaus , in greece betwixt the dorians and jonians , at athens betwixt thucidides and timon , in italy betwixt the guelphs and gibellines , at constantinople betwixt hypatius and the court party , at carthage betwixt hannibal and hanno , at florence betwixt the people and the house of medices , in france betwixt the hedui and sequani , and he that shall peruse our own chronicles , take a view of the quarrels betwixt the white and red rose , and all the seditions , rebellions , and divisions under the several kings of this island , and add to all this what he remembers of the late civil war , that set ephraim against manasseh , and manasseh against ephraim , and they both against judah , cannot but behold a very sad landskip of horrour and confusion . to see men drunk with their prosperous fortunes , and angry with their own happiness ; to see them fall foul one upon another , and they that might live in ease and safety , like mad dogs bite and devour one another ; to see them enraged one against another upon a punctilio of state , and as if their lives were nothing worth , throw them away because both parties cannot be of the same judgment ; to see them not only begin their quarrels upon slight occasions , but pursue them unto death and ruine , as it is an argument of intolerable pride and self-conceitedness , so it 's like , the careless spectator , that sees the tremendous effects of it , will wonder , what 's become of providence in such disorders . 4. massacres : when the true religion is persecuted , as a pestilent heresy , and mighty endeavours are used to extirpate its renown and glory : when fire and faggot become arguments to confute it , and swords and the gallows are made use of as the only syllogisms to batter its fortifications : when it is not only contemned and derided , but the professors of it severely handled , and those that dare be so bold as to own it , put to most cruel torments : when the floods of ungodliness threaten to overwhelm it , and the malice of men rises to that height , that nothing will serve their turn , but its ruine and destruction . such was the massacre of the jews under antiochus , when to live up to the law of moses , was present death , and to observe gods statutes the readiest way to be tortured , when to believe in one god was to be broken on the wheel ; and to abhor idolatry involved the votary in the danger of most barbarous usage . thus was the true religion treated in the first ten persecutions by the heathen emperours , when to have a bible in the house , and to be thrown to the lyons was all one , and not to offer incense to the heathen gods , was cause enough to be torn in pieces by bears and tygers ; when multitudes of christians were driven like so many sheep to the slaughter , and the hangmen were sooner tired with executing , than the professours of christ's doctrine with the variety of their tortures . thus the church of rome dealt with the waldenses and albigenses , from the year of our lord 1334. to 1340. and upward , when those innocent creatures for contradicting the corruptions of that church , were hurled into the fire ; and not to be subject to the pope in his unlawful decrees , was counted as bad as witchcraft ; when flames were the portion of men , that would not believe a purgatory , and a dungeon the reward of adhering close to the oracles of the holy ghost . such was the massacre at paris in the year 1572. when in one night many thousands were murther'd for no other reason , but because they were protestants : and vast numbers of men and women murthered like beasts , because they would make the bible the only rule of their faith and manners , when at rome they triumphed at the inhumane fact , and like the jews , thought they had done god service by sacrificing the lives of his servants to their rage and malice . this was the lot of the protestants in ireland in the year 1641. when 200000 of them were destroy'd to make the popish clergy sport , and men that professed themselves to be of the catholick church out-did indians and cannibals in their cruelty ; when the more protestants a papist killed , the more he merited , and might tell the pearls of his crown in heaven , not by his beads , but by the number of christs disciples , which as he thought , he had sent to hell , and offered to the devil . if god takes care of any thing , thinks the sensual man , it must be of the true religion , this we must conceive to be his darling , and if he hath more tender affections for one thing than another , this we must suppose is the chief object of his sollicitude : this makes most for his honour , and his glory is advanced by nothing so much as by true , and genuine worship ; this therefore he must be thought to mind and cherish most , and to look upon with the kindest aspect : but to see this jewel scorned , derided , affronted , and its lustre darkened by clouds of ignorance and malice : to see this pearl broken , shattered , and the dust of it dispersed into the various corners of the earth : to see its foes live great , and those that touch this apple of his eye , brave it in their pleasures : to see them erect their throne on the necks of gods servants , and securely trample on these supposed favourites of heaven ; what can we conclude , but that either this is not the true religion , or that providence is careless , and supine in its protection ? 5. such another disorder is , base and contemptible mens climbing up to the thrones of kings , and displacing the true owners , and usurping their authority ; when the vilest of men are advanced to royalty , and they that were but subjects a little before , come to sit in their lords tribunal : vvhen persons of the dregs of the people get up to the highest povver , and they that vvere but scum before , come to svvim like oyl on the top , and throvv dovvn gods anointed ; when a jeroboam from surveyor of the kings works , rises up to be king himself ; and a zimri that dvvelt in a cottage before , comes to possess himself of the royal palace . such vvas the sudden advance of the famous or rather infamous massinello , vvho from a fisherman , in a day or tvvo comes to be a prince , and from mending of nets , in a weeks time is advanced to be more than vice-roy of naples , whose contemptible condition is on a suddain changed into adorations , and his converse with the meanest of his fellow subjects , turned into bows and cringes from the greatest of the people : he that before had scarce a dog to attend him , in a few hours is followed by a crowd , and receives the courtships and caresses of an incredible multitude : he that knew little but obedience a little before , now commands armies , and from a slave , comes to give law to the proudest of the spaniards . they that before would scarce vouchsafe to look upon him , now are glad of his kinder smiles : and his threats , that before were accounted little more than the noise of a hound , are now dreaded more than the almighties thunder . such was the prodigious rise of the late usurper , whose crimes , and wonderful successes in his bloody attempts , have given occasion to the sad solemnity , and the sackcloth , and ashes of this day . a man , ( if it be not a crime to call him so , for he outwent devils in hypocrisy ) by whose contrivance the royal crown fell down , and with the crown the church , and with the church the nations happiness : a man , whose crimes must be detested while time is measured by the intervals of day and night , and who by his actions hath fixed such a blot on christianity , as perhaps the tears of many ages cannot wipe away : a man , who in pursuance of his dreams was restless , till he saw what the evil spirit had revealed , accomplished ; and first poisoned the peoples loyalty , and then made advantage of their perfidiousness . who made religion a stalking-horse to invade the throne , and when he had possessed himself of it , was more lawless than the person , whom he pretended to expel for being so ; who forced his way to greatness through a thousand lives , and knowing no means to arrive to it , but injustice in the highest degree , cut down all the trees that stopt his prospect ; who made the bible subservient to his sword , and held it in one hand , that he might only do greater execution with the other ; who under a pretence of liberty , made the nation a greater slave to him than they are in turky , and while he gave out , that he would set them free , bound them but the faster in their shackles : who to reform the church , pulled it down to the ground , and while he made purity the watch-word , brought in darkness greater than the aegyptian ; for he taught men a new religion , how they might be devout and yet rob and steal , and commit sacriledge without fear , or remorse of conscience : who in the worst sence became all things to all men , to make them all his prey , and complied with several parties , to make them all his devoted vassals ; who could weep to deplore the misfortunes of the time , while he was the chief instrument to bring them in ; and cry out against monarchy , while nothing less was the object of his ambition ; who waved the title of a king meerly because he saw it was not safe , and seemed humble , thereby the better to compass his dangerous designs and purposes . who to stop the clamours of the people , did them right , thereby to wrong his prince the better : and to make his murther legal , caused him to be condemned by a law of his own making : who first promoted the parliaments independency of the king , and then made himself independent of their power : who first gulled the simpler party into an opinion of his sanctity , and when he had done so , wallow'd securely in the shades of the greatest villany : who made himself great , by daring to do that , which heathens would have trembled at , and so his glory might be set on the pillars of fame , was content to make lucifer both his instrument and general . thus lived the proud vsurper , but what is more , died in his bed , lamented by the crew that had served him in his sins , disposed of three kingdoms to his son , who wanted besides right , his fathers cunning , and personal qualifications ; yet he saw his successor applauded , and fawned upon by men that were then in power , and had the satisfaction to behold a man of his own line in a probability to carry on his own usurped authority , which was all that a dying tyrant could desire , and greater felicity a man could not possibly aim at , that believed no other life , or if he did , could not expect a share in its happiness : yet with his death his hellish laurels did not wither , for his funeral was royal , as if it had not been enough to have lived a king , except he died so too , and the pomp of his interrment such , as attracted the eyes of the most curious spectators ; nay , as after the storm is past , there remains some agitation of the waves , so the agents of foreign princes , that had dreaded this neptunes trident , while alive , retained some awe of his power after death , which was the reason , that with their forced presence they graced his affected : funeral : an accident uncommon , and exceeding rare ; and if asaph seeing the prosperity of private wicked men , his feet had almost slipp'd , and he very near sunk into a slight opinion , and low thoughts of gods providence , what would he have said , had he seen impiety thus publickly honoured , not only in life , but in death , as if heaven had applauded the heroick sin , and loved to bestow rewards on men , not only for their great attempts in vertue , but for daring to be more than ordinarily profane and impious ? but as great as these disorders are , or seem to be , they are no blemish of providence , nor doth that golden chain look the less lovely , because all the links are not distinctly seen by men , whose eyes by staring upon sensual objects , as people that look much on snow , have contracted a vicious dimness . and so much will appear from what we shall propose in the second general , viz. 2. why god suffers such disorders and confusions to happen in commonwealths or kingdoms . 1. god doth it to punish a nation or people for their sin. when the sins of a people are come to a fatal pitch , and the measure grown full , it 's time for god , by sending such disorders to lash the generality into better manners ; not that god doth instigate them to these disorders , but it 's just with him to withdraw his restraining grace , and not to hinder their wicked inclinations : and when the prop that upholds the house is charity , and that charity is abused , if the prop be removed , and the house fall , it 's to make the inhabitant sensible of his ingratitude . when pride and idleness ; and fulness of bread , and its usual concomitants , wantonness and luxury come once to rage and reign , god justly takes away the partition that kept the fire and tinder asunder , and then no marvel , if being committed and let loose to fall one upon the other , they cause a combustion which is not easily quenched . when the body is grown pletharick , and the humours abound , the wise physician breaths a vein , and though the ignorant spectator thinks he is going to let out life , yet it 's only to preserve the whole from perishing . god sometimes afflicts a good king for his wicked peoples sake , so he permitted the excellent josiah to be slain , because though himself was one of the best of men , yet his subjects were hypocritical to a high degree ; and while they seemed to comply with the king in the true worship of god , continued idolaters in their hearts : so god suffered the martyr of the day to fall , because the nation that lived under his shadow , were grown extravagant in their manners . and that you may not wonder , how god comes to punish the innocent , and let the guilty go free , i must answer , that the innocent , though seemingly afflicted , yet lose nothing by the adversity , but only anticipate heaven , and exchange their temporal for an everlasting bliss a few years sooner , while the sinners , though seemingly prosperous , suffer signally in the loss of their great representative ; for hereupon they must necessarily fall into confusion , and while they send sometime to the vine , and sometime to the fig-tree to reign over them , and know not where to fix , they at last inconsiderately , yet by gods wise permission , fix upon the bramble for their prince , whence fire comes forth , and either disperses or consumes the giddy multitude . sometimes god punishes the people , for their irreligious princes sake , as he sent a famine on the land in the days of david , 2 sam. 21. 1. because king saul had committed perjury , and slain the gibeonites : and so he would not depart from his anger against the jews , because of the sins of manasseh , 2 kings 23. 26. where with he had provoked him to anger : for kingdoms are bodies politick , whereof princes are the heads , and if either head or body be put to streights and inconveniencies , the design of providence is fulfilled , which is resolved , when heinous offences are committed in the whole , one principal part should smart for the boldness , that the other may take warning : and though that which suffers may not be so guilty as the other , yet as they sympathize together , so it s seldom seen but that they do contract something , or participate of one anothers corruptions , and consequently , justly share in one anothers sufferings : and where the prince suffers for the people , though it 's confest , the providence is more astonishing and surprizing , yet it is more godlike and majestick , and an imitation of the death of jesus , who consented to die for the people , that the whole nation might not be undone . god never punishes a nation as a nation , but only in this present life ; for indeed that relation extends no farther : when people in the next , come to be judged before the great tribunal , they are not judged as a nation , but as single persons ; for every one shall give an account of himself to god ; and therefore if god chastises a nation as a nation , it is only in this world , and if in such chastisements , either the generality or some principal members suffer , it s enough to answer the design of the divine equity , which is to let the nation see his displeasure against the cursed thing that is in the midst of them ; so that in this case , the almighty uses a kind of decimation , he being too pitiful , and too great a lover of humane societies to destroy every individual , especially in ample commonwealths , wherein are more than sixscore thousand persons , that cannot discern between their right hand and their left , jon. 4. 11. but , 2. as in all these disorders and confusions , there are some , who though notoriously guilty , yet escape , and are not so much as singed by that devouring fire , nay , prosper , and thrive best in such combustions : so providence lets them go free , to convince men of reason , that there is another world , where their insolence and unrighteousness shall be punished with a witness , psal. 50. 21 , 22 , 23. god gives men a taste of his justice here , that they may not think in their hearts , there is no god ; and yet but a taste , that they may not imagine , that what he doth here , is all he intends to do . some judgments he is obliged to send down now , to let the world see , there is a god that judges in the earth ; and yet he sends not all he means to send , to teach them , there are far more dreadful ones to come . some careless and debauched men he lashes here , to hint to us , that there is an all-seeing eye ; and yet others he lets alone , to assure us , that there is a future and everlasting vengeance . there is not a greater argument of another life , than gods being silent now , and not executing judgement against an evil work speedily ; especially , where the crimes threaten omnipotence , and men attempt to mingle heaven and earth together , dare be giants in transgression , and make gods patience an encouragement to their irreligion : for god , being a righteous governour , cannot but be just ; and since he awakes not to vengeance here , he will certainly pay the sinner home with interest hereafter . when frederick the emperor heard of a nobleman in his dominions , who had run through all the fallacious labyrinths of sin , tasted of all its luxuries , lived the life of a beast , or of a devil rather , had spared no woman in his lust , and no man in his anger , had been drunk and intemperate to a prodigy , yet had never had any cross or sickness , and at last died softly and quietly without pain or trouble , with age more than with sickness , being then above fourscore ; the intelligent prince smote upon his breast , and said , either there is no god , or after this comes a life of reward and vengeance : concluding peremptorily , that this man having escaped gods rods and axes here , must necessarily be tormented hereafter . so that prosperous villains are gods witnesses , that men do not cease to be when they die , and carry marks about them of gods future vengeance . god in suffering them to thrive , confirmes what he hath said in his word , and their flourishing condition here , is an item , that when this life is ended , they shall be destroy'd forever ; which is a truth so important , and which the world is so highly concerned to know , that it is in a manner necessary , impiety should be prosperous here , that their strength should be firm , and there should be no bands in their death , that they should not be in trouble as other men , nor plagued like other men , that their eyes should stand out with fatness , and that they should have more than their hearts can wish , since it is an infallible argument , that god hath appointed a day , wherein he will render tribulation and anguish to every soul that doth evil , to the jew first , and also to the gentile , rom. 2. 9. 3. such disorders come to convince men , that true happiness is not to be had in this valley of tears , but must be sought in heaven . to this end the greatest glories in the vvorld are subject to decay , and scepters and diademes are suffered to tumble down , to shew , there is a greater felicity to be gotten elsewhere . to this end the greatest calm is suffered to die into a storm , and halcyon days into threatning vvaves and billows , to assure us the prophet was in the right , when he cryed , arise and depart , for here is not your rest , mic. 2. 10. to this end gilimer the vandal was overcome , and led in triumph through the streets of constantinople ; to this end , andronicus from an emperor is made a slave , and infamously dragged through common-shores and kennels ; to this end the great vitellius hath dirt thrown in his face , and is haled to the market-place to be executed ; to this end the mighty croesus is like to fall a sacrifice to flames , and the sturdy bajazet is imprisoned in a cage : king boleslaus made a skullion , and dionysius forced to turn schoolmaster ; to this end valerianus is flead by the persian souldiers , and salted as if he had been bacon ; to this end john the twenty third , though a pope , is at last constrained to eat his own clothes , and to feed upon the flesh of his own arms , for hunger ; to this end adonibezeck after the conquest of seventy kings , hath the extremities of his hands and feet cut off , and all to teach men , that these outward gaudes are vanity of vanities , all is vanity . and indeed the aforesaid gilimer was so sensible of this , that being after long , but fruitless resistance necessitated to yield himself to the enemy , sent to his conqueror for three things , for bread , for a spunge , and for a cittern : for bread to support his fainting body , for a spunge to wipe away the tears , he had shed for the loss of his royal grandeur , and for a cittern , to rejoyce in his experience that all is vanity . the fickleness of these outward glories is an argument of their emptiness , and in that like glasses , they are so easily broke and crackt , wise men see , that they are but bubbles ; were they lasting , men would fancy them to be heaven , and their uninterruptedness would tempt poor mortals to say of them , as the surpriz'd disciple of mount tabor , it 's good for us to be here , let 's make tabernacles . indeed in the midst of their inconstancy , men are apt to promise themselves substantial satisfaction : and while they see them slip through their fingers , they are so unwise as to adore them ; what would they do , were they really what they seem to be , and had they beside their dazling dress , eternal duration to make them amiable ? god hath laid up other felicities for rational creatures , and they lie out of the common road , that men might take pains to get them . we must not think god bestow'd immortal souls upon us , that we might fix them on sensual objects , and when we find , that they are capable of securing such riches and pleasures as fade not away , we must suppose , that to do so , was the principal end of their creation . god hath made these lower things changeable as the moon , that like the woman in the revelation , chap. 12. vers . 1. we may set our feet upon them , and aim at delights which transport souls , ravish angels , and force seraphim into extasies . the deceitfulness of outward glories appears no where so plain , as in publick disorders and confusions , and they are the best glass to shew us , what unsatisfactory things they are ; for though in private families disappointments and changes happen every day , yet they are too inconsiderable for a multitude to take notice of them ; but publick disorders convince a kingdom of the imperfection of these external comforts , and the more notorious they are , the more all sorts of men are perfwaded into a belief of that imperfection ; so that confusions of this nature are sermons preach'd to a whole nation , and speeches from heaven , whereby god intends an universal reformation . 4. sometimes it is to try the good , and to brighten their faith , and hope , and constancy , which like gold , is best polished and refined by fire . and this reason god himself gives , ps. 81. 7. it is in this case , as in matter of heresies , which must be , that those which are approved , may be made manifest , 1 cor. 11. 19. to adhere to a good cause , when it sleeps under the soft wings of peace and order , may be policy , but to espouse it when discouraged , is an argument of true honesty and ingenuity . he that can defend it , when it meets with opposition , we may conclude , is guided more by its equity , than his own interest : and he that sticks to it , when tempests threaten to overwhelm it , discovers , that it hath not only his bare approbation , but his heart and affections too . to salute christ when all jerusalem cries hosannah , may be a piece of civility ; but to speak for him when he is crucified , is a sign of true christian simplicity . till persecution came , the son of god had innumerable flatterers ; but when that fire began , the number soon dwindled away into a small company of followers . it happens so sometimes , that the good cannot be distinguished from the counterfeit professors of religion , and while all meet in the publick assemblies , the wheat and chaff seem to be one , but troubles and disorders like the wise shepherd make a distinction between the sheep and the goats , and discover the integrity of the one , and the deceit and hypocrisie of the other . to follow david , when all israel runs after absalom , is a mark of loyalty , but with achitophel to shrink , when heaven seems to frown on the right side , is base treachery . troubles , like aqua fortis , make a separation betwixt metals , and shew which is the silver , and which the contemptible mineral . those that are good grow better by them : those that seem only to be so , in the hour of temptation fall away . that sap certainly is strongest , which preserves the leaves of a tree green and verdant all the winter , and nothing is so great a sign of strength and hardiness , as to be able to endure the rude assaults of frost and snow , and unseasonable weather . it 's a character of infamy , the evangelist imprints on the chief rulers among the jews , who indeed believed in jesus , but for fear of the pharisees , durst not confess him , joh. 12. 42. true goodness like lillies thrives , though thorns and bryars do surround it , and salamander like can live in fire . the late kings piety shines the brighter , because he durst maintain it under temptations to forsake it . the troubles that came upon him , it 's confest added little to his outward pomp , but rendred his goodness more charming and amiable to the prudent spectator : it had never arrived to that renown and glory , if those confusions had not been the touchstone : and when like lawrel it could stand those thunders , it was evident that an almighty power did uphold it : had he lived prosperously all his days , his vertue would have made him a saint , but the constancy of it in the severest tryals , gave him the character of a martyr : had he professed and express'd meekness , while his subjects were submissive and respectful , the excellent qualification might have challenged suitable commendations ; but to practice it when his servants became his masters , and instead of honouring , loaded him with indignities and reproaches , this deserves our wonder : to be true to the church against his temporal interest , was that , which gave him the greatest credit , and to forgoe a crown rather than part with his religion , an act which force the world into admiration . the greater man he was , the greater was the tryal , and for such a tryal , perhaps , nothing was so fit as royal vertue . the disorders he lived to see , made him more sensible of gods assistance , than all his sunshine did , and he had never tasted of that degree of sweetness in gods favour , if persecution and a prison had not increased the relish . this gave him a clearer sight of gods goodness , than the high specula of his palace , and his solitariness afforded him such contemplations , as he must never have hoped for in the crouds of courtiers . this made him look into paradise , and see the suffering jesus on his throne , and taught him , that a man might be the son of god in the very garden of gethsemane . this furnished him with lessons , which the greatest kings are strangers to , and with moses , directed him to behold him that was invisible . this made his faith with abraham , believe even contradictions , and raised his confidence , that though he died , he should live for ever . this made him stand amazed at his own vertue , and while he saw he was able to do , what he thought had been impossible , admire the immense power and goodness of god , when grace was thus sufficient for him , and made his strength proportionable to his burden . this made him find by blessed experience , what the saints of old felt in their chains and tortures , and assured him , that to rejoyce with joy unspeakable , and full of glory in the midst of flames , was no fable . this made him see , that the things invisible are the most desirable objects , and find with the great apostle , that there is a great difference between being persecuted and forsaken . 5. such disorders are sometimes permitted to discover the ill principles of some mens religion , who are like to seduce others by their specious pretences , that men who are in good earnest resolved to be saved , may be aware of them , and not fall into the same condemnation , 2 tim. 3. 1 , 5 , 9. men who suppose that gain is godliness , when troublesome and perillous times do come , and disorders rise , serve themselves of these tumults , and under a shew of piety , grasp what they can , and betray their carnal ends , which in such times cannot be hid , when there are opportunities and temptations to call them out into action ; for as in such disorders commonly the right cause , or the party that have most justice on their side , are oppressed and come by the worst , so the other make advantage of their misery , and their blood and tears give the other growth and stature . it 's possible , beloved hearers , you may remember times , when men walked in sheeps cloathing , but within were ravening wolves , and while their voice was exactly like jacobs , their hands continued rough as esau's ; when men cryed , the temple of the lord , and yet at the same time murthered those that opposed their insolencies , and talked of the good cause , while they meant nothing else by it , but enriching their own purses ; when men pretended a thorough reformation , and made their own souls as black as hell , and gave out that they fought for god , when it was only to maintain , what they had unjustly purchas'd ; when men sighed and groaned to get the prey into their net , and laboured much for a spiritual kingdom , to make a surer settlement of their temporal possessions . when men under a shew of seeking a world to come , did what they could to enjoy this present , and left no stone unturned to establish religion , that thereby they might establish themselves the better in their unrighteous acquists ; when men to pull down idolatry , as they called it , set up robbery and sacriledge in the room of it , and instead of doing things better than they had been , exchanged only one sin for another ; when men call'd that zeal , which was in good earnest nothing else , but inordinate passion , and termed that charity , which was no more but kindness to their brethren in iniquity ; when men called others dumb dogs , that they might more securely bark at them , and represented them as lazy droans , that they might carry the honey , those bees had made , to their own hives ; when men undertook to resolve cases of conscience , while themselves had seared their own , and under a pretence of taking scruples out of other mens breasts , felt none for the monstrous injuries they had been guilty of to their neighbours ; when men gave out , they pittied the divisions of the church , while themselves were the causes that began them , and talk'd of works of mercy , while they shew'd none to those they had turned out of their livings ; when they trampled on the pride of prelates with a greater of their own , and ran like mad from babylon to be consumed in the fire of sodom and gomorrah . so i have seen some gaudy flowers arrayed more gloriously than solomon , but when dismantled , have been nothing but unsavoury and unprofitable stalks ; so the deadly night-shade looks fresh and green , as other plants , but carries poison in its bowels ; so the prince of precious stones , the diamond , by its rayes , promises so many springs of light , but its powder kills without remedy ; so gold and silver dazle the eye , yet are no steams more odious or loathsom , than those which rise from the mines , they are digg'd out of ; so the butterfly is striped with several paints , yet is no more but a squallid animal ; so the glow-worm looks like a creeping star , yet if you behold it by day light , it is a very homely creature . these are the true emblemes of some mens religion in the world , and their partial obedience in times of disorder and confusion , tells the considerate part of mankind , that what they profess is varnish not substance , glass not natural chrystal , shadow not reality ; for how can that be true religion , where i give to god the things which are gods , and deny to caesar the things which are caesars ? where i am conscientious to the creator , and unjust and perfidious to the creature ? where i offer sacrifice , and envy my brother in my heart ? where i express love to my maker , and yet do not give all their due , custom to whom custom ; tribute to whom tribute , fear to whom fear , and honour to whom honour ; or in st. peters phrase , fear god , and do not honour the king ? and these sophistications god commonly discovers in confusions , intending them as sea-marks , to give warning to the ships that see them afar off , not to come near those sands , lest they split their vessel , and lose their goods , which with great cost and labour they have purchased . but it 's time we proceed , and enquire , 3. how gods providence appears in these disorders and confusions . 1. god puts bounds and limits to the rage of men , that cause and encourage those disorders . the proud senacharib , es. 37. 24. talks big , he had already put jerusalem into consternation , and boasted of greater mischiefs he intended ; by the multitude of my chariots , saith he , am i come up to the height of the mountains , to the sides of lebanon , and i will cut down the tall cedars thereof , and the choice fir-trees thereof , and i will enter into the height of his border , and the forest of his carmel . but he that sits in heaven laughs at him , and the great jehovah derides the little talking insect , assures the prophet , that beyond such a field he shall not step , and as he saith , he doth ; because thy rage against me , and thy tumult is come up into mine ears , therefore will i put my hook in thy nose , and my bridle in thy lips , and i will turn thee back by the way which thou camest . when maxentius had filled rome with murthers , and the people feared not only greater injuries to their persons , but a total desolation , ( so great was the fury of the monster ) the almighty sets bounds to his brutish courage , and sends the great constantine to remove him , and with him the yoak , he had laid on the trembling people . and thus hath god dealt with most tyrants , who have thought to crush the world by their power , when they have threatned heaven it self , and gone on securely for a considerable time , insomuch that they have flattered themselves , that all was their own , an invisible hand hath stopt their progress , and allotted them their limits , hitherto shalt thou come and no farther . and this hath been gods method with the most pestilent hereticks , whose business it hath been to ruine the church , and to render it , as the first mass , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a thing without shape or figure ; not only arrius himself was stopt from belching out blasphemies against the son of god , by being struck with a fatal loosness before he could reach the council , but his heresie too , when the world was afraid of its inundation : for after such a term of years , the true religion flourished again maugre all the opposition , from constantius , valens , and the goths and vandals . 2. sometimes god disappoints such men in their highest hopes and expectations . benhadad sends to king ahab , to tell him , 1 reg. 20. 3. thy silver and thy gold is mine , thy wives also and thy children , even the goodliest are mine , and accordingly dispatches his servants to take their choice of what they liked . ahab gives the messengers a resolute denial , at which the syrian storms and swears , v. 10. the gods do so unto me , and more also , if the dust of samaria shall suffice for handfuls , for all the people that follow me ; hereupon he marches with two and thirty kings , his vassals at his heels , and hearing that some of the israelites were come out against him , he scorns to fight with them , but like a god , at whose nod people must either live or die , bids his men take them alive : but behold how the phantastick king is disappointed in his hopes , while he thought all samaria would come out to him with ropes and halters about their necks to acknowledge his sovereign power of life and death , he and his vast armies , which filled the land , are not only chased and beaten , but himself is taken prisoner , and forced to come crouching and cringing to the king of israel . selimus the turk in the year of our lord 1569. sets out from constantinople with 25000 horse , and 3000 janizaries , and joins an army of the precopian tartars consisting of 80000 horse more , besides a navy at sea of 150 gallies manned , and provided of suitable ammunition to invade the kingdom of astracan ; he had already swallowed the empire in his hopes , distributed the various provinces to his basha's , and consulted how to govern the kingdom , conquer'd already in imagination . it 's true , the inhabitants of astracan were in great confusion , but the mighty god , who sets up one , and pulls down another , comes in , dashes all the swelling hopes of the haughty sultan , and beyond expectation , all that mighty army pines and dwindles away in their march , some of them come as far as azeph , and of that vast multitude 2000 only return to constantinople . vitiges the goth besieges rome , makes use of all the stratagems , that his wisest and cunningest men can think of , and doubts not of success , but in despight of all these contrivances , he is forced to retire , and acknowledge a providence . the spaniards in the famous year 1588. set out their invincible armada against england , fright the inhabitants of the land with their titles and numbers , and promise themselves a perfect victory , but on a suddain that vast navy is scattered and torn , and only a few ships return home to bring king philip the news , that the rest were lost , insomuch that the spaniards thought , that god was become a lutheran . so unexpectedly doth god change the scene of affairs in such disorders . the amalekites plunder ziklag , 1 sam. 30. and then sit down and play , and praise their gods for the conquest , while david and his men are almost distracted with fear and grief . on a suddain , the clouds clear up , god directs them to the camp , where the enemy lay , secure of his prey , the foe is beaten , and david recovers all , v. 17 , 18 , 19. theodosius provoked by eugenius the tyrant , encamps against him ; the enemies numbers and valour fright the emperors men , who look'd upon themselves , as lost ; but behold theodosius prays , and on a suddain a mighty wind arises , insomuch that the enemy is forced to turn his back , and yield . so in aurelius his army , when those vast numbers of men were ready to die for thirst , the christian legion calls upon god , and on a suddain the heavens brake forth in lightning and rain , the tumults among the souldiers are stilled , and all drink , and are refreshed by gods kindly showers . 3. sometimes god works a mighty deliverance from such disorders by very inconsiderable means . what misery there was in samaria in the time of that dire famine , we read of , 2 reg. 6. 25 , 28 , 29. any one may guess that hath felt the straights of hunger ; that in one day there should be so great a change , that a measure of fine flower should be sold for a shekle , one of the kings servants thought to be a thing so impossible , that he ventured to say , if god should rain down corn from heaven , it could not be , yet it happened so as the prophet had said , and the deliverance was effected by four inconsiderable lepers , who despairing of life , fled to the syrian camp , and found such affluence and plenty , that all samaria was immediately relieved and stored with provision ; thus was the roman capitol saved by geese , and the roman army chased by poisoned birds from the parthian walls ; thus the young corvinus beat the gauls with the help of a raven ; and immo henry the emperors general was delivered from the danger threatned him by gisilbert of lorrain , by swarms of bees let loose upon the enemy , which stung both horse and rider , and made them unfit for action ; thus fridlevo the dane's army was saved by a dog ; and hannibal got a signal victory over eumenes by the help of serpents . the more inconsiderable the means are whereby deliverances are effected , the more they proclaim the divine power and providence ; and when gideon conquers a numberless host of the midianites with three hundred men , it 's a sign , the lord of hosts hath a hand in it . that sampson smites a thousand philistines with the jaw-bone of an ass , shews that god governed his arm ; and when jonathan and his armour-bearer make the philistines flee , it 's an argument , that the lord reigned in the midst of the frights and fears , which possessed the cowardly israelites . if men believe it not , it is because they do not consider the weakness of the instruments upon such occasions , and the only thing that makes them infidels , is , because they conclude not from the contemptibleness of the means , that there must be a higher power , which gives them strength and vertue . 4. sometimes god causes divisions and dissentions to arise among the prevailing party , that were the cause of such disorders , that they may fall into great disasters and misfortunes . abimelech , judg. 9. sets upon his brethren , threescore and ten persons , murthers them all , and fills the city of shechem with confusion ; things go on merrily , and he fears no evil , but when he had reigned , saith the sacred writer , v. 23. three years over israel , god sent an evil spirit between abimelech and the men of shechem , and the men of shechem dealt treacherously with abimelech , which proved both his and their undoing , v. 40 , 54. as great as their friendship was before , god doth but pull out a pin , that held them together , and the whole frame breaks in pieces , and while they see no foreign power to revenge their former wickedness , themselves are made the instruments to do it . god in this case made use of the law of retaliation , and the judgment that came upon them was suitable to their sin. ephraim's righteousness , hos. 6. 4. is as the morning cloud , and as the early dew it passes away , therefore themselves shall be as a morning cloud , and as the early dew they shall pass away , hos. 13. 3. so these men had sown divisions , and dissentions among the people , at last their sin becomes their punishment , and that which before had been their delight and pleasure , proves in the end their yoak and burthen ; they divide themselves , and are lost . this was the case of the arcadians , troezenians , and thessalonians of old , and hath been re-acted in our days ; for though such jealousies and dissentions seem to come by chance , yet there is nothing more certain , than that god thereby visits the sins of those , that have been the causes of publick disorders and confusions ; and when those , who have assisted them in their attempts , begin to suspect either their fidelity or honesty , and thereupon plot , how to remove the mushrooms , they have raised , its providence disposes their hearts to it ; not that he , who is of purer eyes than to behold iniquity , prompts them to sin , but justly sends blindness on their minds , whereby their eyes become dim to their interest , and they tempted to undermine their own foundations . 5. sometimes god so orders it , that the authors of such confusions shall hearken to ill counsel , whereby they may be ruined . ahab by the prophets testimony , was a person , that signally troubled israel , 1 kings 18. 18. but behold how providence deals with him . a fancy takes him , that he must needs go up , and retake ramoth gilead out of the hands of the syrians ; yet before he adventures upon the enterprize , he consults both with his confederates and such prophets as he had , whether the expedition were safe or no. all but micah advise him to it , and to this advise he hearkens ; but see , how providence laid the scene . i saw the lord , saith micah , 1 kings 22. 19 , 20 , 21 , 22. i saw the lord sitting on his throne , and all the host of heaven standing by him , on his right hand and on his left , and the lord said , who shall persuade ahab , that he may go up , and fall at ramoth gilead ? and one said on this manner , and another said on that manner , and there came forth a spirit , and stood before the lord , and said , i will persuade him ; and the lord said unto him , wherewith ? and he said , i will go forth , and i will be a lying spirit in the mouth of all his prophets ; and he said , thou shalt persuade him , and prevail also , go forth and do so ; and so it came to pass , he was perswaded , went , and was shot , and died. and though at this day , we see no such visions as micah did , yet we may justly imagine , when we see the same events , that they are compassed and effected the same way , i. e. by gods permitting some evil spirit to put ill counsel into the heads of those , with whom such firebrands advise , that acting according to those counsels , they may come to that woful end , which their crimes and follies do deserve . were our eyes quick enough to behold the transactions and consultations in the kingdom of spirits above us ; could we pry into their secrets , order , proceedings , and management of this lower world , we should be able to resolve a thousand phaenomena , and mysteries of events , which now seem strange and uncouth to our darker understandings ; for on the molehills of this world , where myriads of little ants do run , those spirits exercise their power , and that which we call accidental , hath been , and is contrived by their deliberate resolutions . thus we may suppose they acted , when rehoboam follow'd the counsel of his young men , and rejected the grave advice of his elder senators ; the very cause of his succeeding danger . thus they blinded the carians of old , who rebelling against darius , set up for themselves , but by neglecting the excellent counsel of pixodorus , were conquer'd by the persians ; thus they deceiv'd the tumultuous athenians , who following the dangerous advice of aristagoras , drew the fury of darius upon them , and laid the foundation of their ruine . thus they couzen'd that unwary and seditious people , in their conflicts with the lacedaemonians , while they obliged them to hearken to cleophon , who encouraged them to a vigorous prosecution of the war , of which they repented , when it was too late ; for they lost not only all their power and greatness , but became subject to domineering tyrants , and lost all their ease , and conveniencies too . thus the seditious zedekiah was served by them : advised by jeremiah the prophet to yield himself to the chaldean monarch , and expect his mercy ; he desperately hearkens to the turbulent counsels of men as vicious as himself , to stand out against the babylonian army , which proved his overthrow , and the utter destruction of jerusalem . but still those evil spirits , as they are gods executioners , so they all must attend his command and order , and they cannot thus impose on sinners here on earth , till the almighty gives them a warrant for to do so : and he may do it , as he is the judge of heaven and earth , and it 's just he should do so , to lash the insolencies of men , that would confound kingdoms or societies . 6. sometimes he sends upon men , who are the causes of such disorders , a worm to gnaw their breasts , even a tormenting conscience . such a turbulent spirit was pashur the son of immer the priest , in the time of zedekiah , a man who set both the king and nobles against the prophet jeremiah , whereupon god threatens him , to make him a terrour to himself , which without all peradventure came to pass , when nebuchadnezzar took the city , jer. 20. 4. so that when no visible judgment appears in such men , there is an enemy many times within them , which frights them worse than all external violence . cain , who was the first that brought disorder into the world , behold , how after his brothers murther his conscience haunts him ! though there were no people in the world , but his nearest relations , yet he fancies every place he goes to , full of men and enemies , and is afraid they 'l kill him . tiberius , who scarce let a day pass without some villany , and seemed to be born to the confusion of the roman state , cries out , when no man pursues him , trembles , when no enemy is near him , and feels terrours within , while without , all seems to be calm and quiet . nero kills his mother agrippina , sets rome on fire , persecutes the christians , but what ails him ? in the midst of his guards he is frighted , fancies he sees dreadful shapes before him , feels arrows in his breast , while his flatterers fawn upon him . constans the grecian emperour , dispatches his brother theodosius , soon after he cannot sleep ; what 's the reason , was it sickness ? was it a fit of the gout , or stone , or collick that troubled him ? no , something within opens his eyes , and shews him his brothers ghost , coming towards him with a cup of blood , and saying to him , drink inhumane brother ; it was his wicked conscience . theodorick king of the goths uses symmachus very barbarously , and falls sick upon it ; was it any disorder of the blood ? was it a surfeit ? was it a fever that discomposed him ? no , he sees a fish opened , and sees symmachus his head in it , and having seen it , cannot put the strange sight out of his mind ; his conscience rolled and worked within , and drew the dismal picture before his eyes , and in such frightful colours , that in torments of mind he dies . thus it happened to rudolphus , that engaged in hildebrands faction against his master henry the 4th . emperour ; his conscience tore him within , and the remembrance , how he had sworn an oath of allegiance to his prince , and perfidiously broke it , lay upon his spirits , and rackt him , and in that rack his polluted soul expires . richard the third , who for some years had put england into combustion , the night before bosworth-field , in his sleep fees all the devils in hell about his ears , ready to tear his cursed soul away . those devils were the reflections of his conscience , foreboding the flames that waited for him in the black kingdom of infernal furies ; and if history and fame doth not belie the late usurper , for all his borrow'd glories he slept but uneasie , ●nd as soft as his pillows were , something harder than lead or iron lay upon his heart , which made him start in his sleep , and betray an unruly guest within , upon other occasions . this way god lets even the wickedest of mankind know , not only that there is a living justice , but that they do but get little by all their desperate enterprizes ; this way he makes them see , that there is no place so private , but he is present there , and that there is no design so intricate , but it 's naked and open before him ; this way they must come to know , that the darkness doth not hide from him , and that though no creatures can reach them with their eyes , they cannot abscond from the all-seeing one of the great creator . 7. such disorders , god not only designs , but manages for his peoples good ; for theirs is the promise , that all things shall work together for their advantage , rom. 8. 28. so great a lover is god of holy men , that though i will not say with the jews , that for their sakes he created the world , yet certainly for their sakes he preserves it , as much as he would for their sakes have spared sodom and gomorrah , had any tolerable number of them been found in those corrupted places ; nay , more than that , for their sakes he not only suffers publick disorders to arise , but when they arise , so directs and over-rules them , that they shall receive no small advantage by them . do men gather grapes of thorns , you will say , or figs of thistles ? can a fountain at the same place send forth both bitter and sweet water ? yes , here this seeming contradiction is true ; and as great as the mischiefs are , that issue from such confusions , the good god's servants reap by them , is as remarkable ; in prosperity their prayers are apt to slacken ; in such disorders , their aspirations become loud and vehement , and whereas before a cloud of dulness and laziness hung upon their spirits , now it 's shaken off with scorn and indignation ; ease and plenty made their piety lukewarm ; disorders give them fire , and tumults make them look more carefully to their souls . their hatred of sin before was sincere , may be , but such confusions make them zealous ; these make their faith more lively , their hope more vigorous , and their love more fervent ; these whet their charity and confidence , and when the storms are gone , make them not only rellish their deliverance better , but engage them to greater gratitude . but this is not all ; as godliness hath the promise of this present life , as well as that of a future , so the good that arises to gods people from such disorders , hath respect to their temporal felicity too ; for this way a lasting foundation many times is laid for their future tranquility , and as trees shaken with the wind , take the deeper root , so these disorders make way for a firmer settlement of their outward peace plenty . by the troubles which happened to the israelites in aegypt , they are fitted for a quiet settlement in the land of canaan , the land that flow'd with milk and honey ; and whereas their captivity lasted but 400 , their possession of that promised land continued at least 800 years . thus the first persecutions of the christian church under heathen emperors made way for their free enjoyment of the comforts of this life , after the empire began to be christian , and though it was now and then interrupted partly by the arrians , and partly by julian the apostate , yet it settled again after a little while , upon its former basis , and hath continued , at least in the west , unto this day ; and what we say of the universal , is true also of particular churches , whose tranquillity by such disorders comes to be more durable , as were an easie matter to instance in the reformed european churches , when they had for some time struggled under the seditions and tumults raised by the roman church ; and though i do not take all those , who are members of a particular reformed and visible church to be gods true servants , yet even they who are sincere , share in the tranquility , peace and plenty , and temporal prosperity of the church they are of , and consequently the disorders which are suffered to arise , may reasonably be said to promote the durableness , even of their particular prosperity . having thus asserted the order , regularity , and watchfulness of gods providence in the midst of disorders and confusions , it will not be proper to dismiss this subject without some practical inferences ; 1. the lord reigneth ; let all sinners tremble ; be afraid ye workers of iniquity , there is a king above , who as patient as he is , will make you know erelong he hath a trumpet of war , as well as a scepter of love. good god! how little do men regard thy power and revenging arm ! if they can but save themselves from the wrath of men , and the lashes of the law , how little are they concern'd at thy indignation ! thou hast magazines of vengeance , store-houses of curses , and canst undo a thousand ways ; thou hast waters to drown , fire and brimston to consume , arrows to wound , pestilence and famine move by thy direction , nay , thou canst destroy both soul and body into hell ; thou hast threatned desolation , and howling and gnashing of teeth , outward darkness , and what is more , fire , that is not quench'd , to men that chuse rather to gratifie their sinful humours , than obey thy laws ; yet they look not pale upon it , their colour changes not , they find no alteration in their dispositions , thy terrours fright them not , thy anger moves them not ; how securely do they laugh and quaff , and sing fear and care away ! how merry notwithstanding all this , is the drunkard over his cups ! how unconcerned doth the fornicator and adulterer lie in the embraces of his harlot ! how chearfully doth the covetous hug his bags ; and how boldly doth the swearer send up his fearful oaths to heaven ! how undisturbed doth the oppressour , extortioner , and murtherer sleep ! and all because they think thou art patient and merciful : thy mercy makes them wanton , and thy patience causes sin to live in their souls ; thy goodness tempts them to be foolish , and thy compassion prompts them to affront thy glory ; thy kindness proves their bane , and the meat thou givest them , encreases their corruption ; thy oyl they turn into poison , and thy corn and wine feeds them into contempt of thy majesty ; the ease thou givest them , they make use of to fight against thy laws , and the plenty , they enjoy by thy providence , gives them courage to make war with that heaven , from whence that plenty flows . monstrous abuse ! strange stupidity ! when ever gods indignation breaks forth , how violent will the torrent be ? deluded men ! what pains do you take to treasure up wrath unto your selves ! were there but the least spark of ingenuity in you , how durst you make infinite goodness the object of your scorn ! how could you find in your hearts , to declare your selves rebels and enemies to your greatest benefactor ! shall goodness harden you , or patience make your breasts impenetrable ! shall bowels of mercy make you hard as rocks , and compassion be the opiate to lull you asleep in your follies ! if your children served you so , what plagues would you think too big for them ! or , if your servants should recompence your kindnesses thus , would not you hate the very sight of their persons ! and must god put up affronts which you will not ! must he be contented under scorns and abuses , which you will not bear ! can such ingratitude be pleasing to him , which is so odious to you ! what conceptions do you entertain of god , that you deal with him thus ! if you believe him to be jealous of his glory , will not be vindicate these injuries ? see how loath he is to punish you , and will you force him to it ! see how slowly he proceeds to vengeance , and will you hasten him ! see how he waits for your repentance , and will you make him despair of it ! he is patient , because he would have you prevent the blow , and will you pull it down on your heads ! he delays his anger , because he would have you kiss the son , and will you still fight against him , that you may perish in good earnest ! by your trespassing upon his patience , you aggravate your guilt , and must necessarily aggravate your condemnation too ; you make mercy a witness against you , and gods goodness your accuser , and are these arguments to be answered ! i mean , the arguments , that the mercy and patience of god will alledge against you in the last day ; if you allow god but the ordinary wisdom of a great man , you must needs think , that his mercies abused thus , will prove your ruine . doth not every wise man , if he have entrusted his steward with an estate , demand of him , how he hath employ'd it , and will not you allow god so much wisdom , as to be concern'd about the talents , he hath entrusted you withall ? his mercy and patience are those talents , he gave you to improve into seriousness , and hatred of sin , and resistance of temptations , will you bury them under ground , or lay them up in a napkin , or what is more , misuse them to dishonour the omnipotent god , and his law , and expect an euge ? will you turn his grace into wantonness , and believe , you shall be applauded at last , with a well done good and faithful servant ? have not you read of the unprofitable servant , that was deliver'd to the tormentors , till he should pay what he ow'd ; and is not this your case , that make light of gods anger , because he doth not power it out upon you , so soon , as your sins deserve it ? therefore art thou inexcusable , o man , whosoever thou art , who despisest the riches of his goodness , and forbearance , and long-suffering , not knowing , that the goodness of god leads thee to repentance , rom. 2. 1 , 5. 2. the lord reigneth , let 's admire the wisdom of god , who can draw light out of darkness , and wholsom medicines from the rankest poison ; the brutish man knows it not , neither doth a fool understand this , and hence come the rash censures of gods actions ; a man who is no careless observer of things , will find very strange and uncouth passages , and dispensations in this world , which possibly he cannot reconcile to the principles of that reason , god hath given him ; yet may he be confident , that as absurd as some dispensations seem to him , they are carried on with singular wisdom and providence , by the supream mover of all , it being impossible , but the all-wise , god , who sees and knows , and takes care of all , must act , and suffer things to be acted upon very weighty and prudential motives ; and i question not , but should god be so kind , as to give us a key to open the cabinet of some of his mysterious providences , i mean , communicate his reasons to us , why he disposes and martials things in that order , method , and manner we see he doth , we should be forced with the apostle to cry out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o the depth of the riches , both of the mercy and wisdom of god! that the holy ghost should be bestow'd on the uncircircumcised gentiles , was a thing which to the jews seemed not only impossible , but in a manner impious to believe , it having been a maxim with them from immemorial times , that the divine presence rests on none , but an israelite , yet when they saw the thing effectually done , and understood the reasons , they could not but break forth into admiration of the infinite wisdom of god , and praise and magnifie him whose understanding is infinite , and whose wisdom cannot by searching be found out . it 's a very strange dispensation , that the greatest part of the world should continue heathenish and idolatrous , and the mahometans exceed the christians in number by three parts at least , yet he that shall consider seriously , how christians are sunk , as to the holiness of their lives , and how unfit by reason of that decay they are for propagating that holy religion , they profess ; how careless and negligent christian princes are grown , as to the enlarging of christs kingdom , and those that have made some attempts that way , have gone about it with sinister designs ; how others had rather spend their time at home in picking and feeding quarrels in the church , than advance the unity of the faith abroad ; and how the generality of christians have learn'd to mind the world more than heaven , and are become lovers of pleasures , more than lovers of god : and the religion that is left among them , is either mixt with idolatry or gross superstitions , or some other notorious abuses , and is become a carnal , rather than a spiritual worship , and a formal rather than a rational service ; and how many of the heathens and mahometans exceed christians in vertue and morality , and how that charity , love , and peace , which was once the great character of christs disciples , is banished , and the seamless coat of christ torn in a thousand pieces , and those dissentions cherish'd , maintained , encouraged , and how religion is become a meer politick thing ; i say , he that shall consider all this , will not wonder so much , that there are no more christians in the world , as admire , there are so many , and that the greatest part of them are not consumed or led into captivity , when they abuse , and so grosly abuse the best , the noblest , and the most excellent religion , and reproach and dishonour that god , who sent his son into the world to reveal it , thinking , surely , they will reverence my son. it was self-denial , contempt of the world , and invincible patience under injuries , stupendous charity , and very great strictness of life , that first spread the christian religion ; and the apostles having shewn us the way , we should have trod in their steps , and if we had , we should without all peradventure have had the same success ; for god works by means , and those having been the means in the beginning of christianity , they may justly be supposed to be the genuine means at this day , and where those are neglected , it 's part of vvisdom to punish men for their wilful neglect of those means , by suffering heathenism and mahometanism , not only to continue unmolested , but to grow and advance every day more and more , to the weakening of the christian interest ; for no wounds provoke so much as those which are given god in the house of his friends , as we see by gods proceedings with the jews , both in their first and second captivity . so that notwithstanding this seeming inequality of providence , gods vvisdom continues unspotted , and we have reason to give it the highest encomiums and celebrations . 3. the lord reigneth ; let 's not despair , when either publick or private calamities fall upon us . god is our refuge , a present help in the time of trouble , therefore will we not fear , though the earth be moved , and though the mountains be carried into the midst of the sea , though the vvaters thereof roar , and be troubled , though the mountains shake with the swelling thereof , ps. 46. 1. with this psalm , pachomius is said to have chased away a legion of devils from his cell , and i see no reason , but it may serve to support the soul in the greatest dangers . however things go , god is still good to israel , to them that are of a clean heart ; what ever tumults arise , go tell the righteous , saith god , it shall be well with him . what comfort must this be to a serious christian ! though every thing goes contrary to his wishes and expectations , yet he may be cofident , that from those contrarieties of providence his soul shall be refresh'd . the prophet therefore had reason to cry , es. 50. 10. who is among you that feareth the lord , that obeyeth the voice of his servant that walks in darkness , and hath no light , let him trust in the name of the lord , and stay upon his god. from such a chearful confidence we may promise our selves great matters , for god looks upon himself as concerned to reward our extraordinary faith with an extraordinary providence , as we see in the poor vvidow of sarepta ; who had the courage to give the remainder of the meal and oyl she had , to the man of god , and was therefore miraculously supplied in the time of famine . christ could do no mighty works in his own countrey , because of the peoples unbelief , mark 6. 5 , 6. it 's our diffidence in the time of danger , that makes god stay his hand , and our unbelief keeps the former and latter rain of his favour from us . to trust god , when the figg-tree doth not blossom , and to rely upon his goodness , when the labour of the olive doth fail , is the way to see miracles , and a preparative for the richest mercies . let come , what will come upon us , nothing can come , but by the order and providence of god , infinitely good , and infinitely vvise ; and what is there , that can come amiss , if it come from these two fountains ? if infinite goodness sends that , which the vvorld calls misery upon me , most certainly there can be no hurt in it ; and if infinite vvisdom sends it , most certainly , it must be best for me , for if infinite vvisdom thinks it so , my shallow understanding hath reason to submit to its most solid judgment : god denies me what i would have , because he would fain give me , what i should have . that which he takes away , may be i do not want , and that grace , i stand in need of , may be i cannot have , without the other be taken away . a temporal blessing sometimes stands in the way of a spiritual one , and if the lesser be taken away to make room for the greater , it 's no more , but what mine own vvisdom would approve of in more trivial concerns . god would have me follow him , not for the loaves , but for the miracles of his love , and if to make me enamoured with him , he sees it necessary to take away the loaves , it 's no more than what a vvise physician doth to a patient , from whose lips he takes away the pleasant draught , to make way for a more wholsom potion . the lord reigneth : rejoyce christian ; let israel rejoyce in him that made him , and let the children of zion be joyful in their king : fear not thou worm jacob , when affliction , when trouble , when anguish comes , when the vvaves and billows of the vvaters of marah rise . thy god reigneth , thy king watches over thee , the all-sufficient god is thy refuge , and thy hiding place . surely he shall deliver thee from the snare of the fowler , and from the noisom pestilence : he shall cover thee with his feathers , and under his wings shalt thou trust , his truth shall be thy shield and buckler ; thou shalt not be afraid for the terrour by night , nor for the arrow that flieth by day , nor for the pestilence that walks in darkness , nor for the destruction that wasteth at noon-day ; a thousand shall fall at thy side , and ten thousand at thy right hand , but it shall not come nigh thee . nothing can hurt a good christian , for whom is reserved the crown righteousness in heaven ; men may prejudice his body , but they cannot hurt his soul ; they may rob him of his goods , but they cannot take away his graces ; they may imprison him , but they cannot keep god out of his heart ; they may beat him , but they cannot ruine him ; they may make this world bitter to him , but they cannot hinder him from feeding on the sweet promises of the gospel . god is thy shepherd , christian , therefore thou shalt not want . he will anoint thy head with oyl , and spread a table for thee in the midst of thy enemies , nay , thy cup shall run over goodness and mercy shall follow thee all the days of thy life , and thou shalt dwell at last in the house of god for ever , even in that house , made without hands , eternal in the heavens . 4. the lord reigneth : let 's chearfully submit therefore to his government ; shall we pretend to be his ●ubjects , and not be ruled by him ? shall we call him our king , and follow our own imaginations ? shall he only have the name of our ruler , while we are resolved to be guided by the flesh , and by the world ? this were to call him king in jest , as the jews did our saviour , and to bow the knee before him , while we buffet him , or run our sword into his bowels . kings on earth , though they can give protection to their subjects , yet they cannot give them being , nor keep their souls in life , nor protect them from outward and inward troubles . god who is your king , not only can do all this , but actually doth it , and consequently the motives to be ruled and governed by him , are far greater . i will not launch out here into the vast sea of his mercies , what he hath done for our souls and bodies , how he hath been with us , when we have gone through the waters , and with us , when we have passed through the fire , how he hath loved us in christ jesus , and what pains he takes with our immortal souls , to make them happy ; what a bountiful , what a charitable , what a condescending prince he hath been to us upon all occasions ; what benefits we reap by his government , and how every moment he gives us instances of his kindness . it 's enough to put you in mind , that you acknowledge him to be your king , and that word imports obedience to his laws , else he is either no king to you , or you are rebels and apostates . but while i exhort you to be ruled and governed by him , i must not forget , to tell you the measures , you are to observe in your submission to his government , and they are these following ; 1. take heed of thinking , that you please the great king of heaven , by disobeying your king here on earth in things lawful , and not contrary to the word of god. it 's impossible you can believe the truth of the thirteenth chapter of st. pauls epistle to the romans , and think so . obeying god , and being subject to the higher powers , are not contrary , but subordinate duties . to think you are saints , when you have courage to control the orders of your superiors , is a sign of a graceless heart ; and to fancy , it 's religion , to laugh at what the supream magistrate commands , is to exclude your selves from the kingdom of heaven . such divinity was never heard of in the world , till vice and hypocrisie had debaucht it , and had such doctrines been broacht in the primitive church , they would have called them rebellion and heresie . the primitive saints never contradicted the laws of their superiors , but where god gave an express command to the contrary , and they look't upon 't as pride and peevishness to shew disrespect to that order of men , which god intended as his vice-gerents . it was not the wickedness of their prince , made them neglect their duty to his person , nor could the injuries he did them , tempt them to forget their obedience . they remembred , what authority there was in the country they lived in , it was of god , and because it was so , thought themselves obliged to be subject , not so much for terrour , as for conscience sake . that dominion is founded in grace , was a principle , the apostles had never taught them , and they justly found fault with those that tore the orders of the magistrate , which were given for their persecution and banishment ; where they could not comply , they suffered , and thought it a greater piece of devotion , to be patient under affronts and oppositions , than to be their own carvers , by repelling force by violence . christ had taught them not to resist evil , and they rationally believed , they were no christians , except they did whatsoever he did command them . the wisdom which is from above , is without partiality , and he that assents to what god saith , in one thing , but not in another , shews , that the love of the father is not in him . where the conscience suspects the magistrates command , as unlawful , it must suffer it self to be informed , not only by persons that serve an interest , but impartial men ; and care must be taken , that what we call conscience , is not unwillingness to cross our pride or humour . conscience is too often pretended , when we have hardened our selves into prejudice , and therefore the best rule to go by , in such cases , is to lay by interest , and hearken to the clear dictates of unbyassed reason . when the magistrate commands a thing that 's doubtful , it 's safer to keep our selves to a known duty , which is submission to their orders , than to be obstinate in an uncertain conclusion ; and that christian is likest to have the greatest peace , that walks on the surest side of the hedge . 2. then you submit to him , when you reign over your inordinate desires and passions ; when you curb your anger , restrain your lusts , moderate your joys , bid your grief and sorrow break forth into tears for your sins , watch over your sensual delights , and keep them within bounds , mortifie your hatred to your fellow christians , grow eminent in the love of god , and advance in charity to your neighbours , kill your covetousness , and give flame to your desires after grace and mercy . this government in your little world , is that , which pleases the king of heaven , and you then live like his subjects , when you reign and triumph thus over your lusts , and force your hearts into such religious and reasonable services . he serves not god , but himself , that lets his evil desires reign over him , and is so far from being submissive to the king of heaven , that he makes himself a vassal of the devil ; this is the mighty priviledge of all the loyal subjects of the king of heaven ; their being so , makes them kings , and their inordinate passions , are the slaves on which they exercise dominion and authority ; over these god gives them power , and it hath been acknowledged by all wise men , that he that conquers these rebels , is a greater commander , than he that lays whole cities and countreys waste ; for in wasting these , he acts according to his brutish desires , but in conquering those desires , he overcomes himself , and in that consists the perfection of vertue . without a serious attempt of this self-conquest , your prayers prevail not in heaven , and the little devotions , you pay the immortal king , are rejected , as sapless services . without this , your new moons , and solemn assemblies are abominations , and your treading the courts of the lord is looked upon , as the sacrifice of fools . the king above is not for outward shews , and he that doth not give him the inward man , as well as the outward , instead of paying homage to him , turns his grace into wantonness . the restraining of one inordinate desire , is more valued in heaven , than twenty formal prayers , and the curbing of one passion , receives greater applauses from the holy angels , than a hundred lord have mercy upon me 's . that one act of joseph , in resisting the temptations of his mistress , and his own natural desires , god approved of more , than of all the peace-offerings of the harlot in the proverbs , chap. 7. vers . 14. and mary magdalen's tears and sorrow for sins , melted christs heart more , than all the pompous devotions of the pharisee , for in this sorrow , she reigned gloriously over her sinful inclinations , while the other continued a slave to his desire of vain-glory. 3. then you submit to him , and acknowledge him for your king , when you seek first his kingdom , and his righteousness ; when you offer unto god the best of your flock , and let the world have his refuse , and leavings . to give god the sleepiest hours of the day , and to bestow the most lively upon the world , is not to acknowledge him for your king , but to make him the vvorlds servant ; and to give him the lame and maimed , while your profit , and gain engrosses the sound , and the fat of your thoughts , is preposterous devotion . to sin as long as you can , and then to turn to him , is to play with religion , and most certainly , nothing looks so like mockery , as to think of being serious , when you can serve the vvorld and the flesh no longer . either god is not the best of beings , if he must not have our principal adorations ; or if he be , our warmest affections must of necessity be his due . first to secure our temporal interest , and then to think of making sure of the everlasting riches , is to imagine , that death will stay for us ; and to give our youth and tender years to the devil , is to say our lesson , as they say , vvitches do the lords prayer , backward . to be sure , this is not to be subject to that king , who in his actions , is ever orderly and regular , and therefore requires his subject ; should be so too . no man serves him , that doth not serve him orderly , and to begin our day , and all our lawful vvorks , and enterprizes with him , to consecrate to him the morning and strength os our age , and to make our carnal and temporal interest , truckle to his vvill , is true canonical obedience . those that do so , shall reign with him in that life , his son hath promised in the gospel ; who died for this end , that such as yield to these terms might wear crowns in heaven , crowns not like those of perishable gold , which decay with age and time , but crowns immarcescible , crowns which angels wear , crowns of glory , crowns which are made splendid by the light of gods countenance , crowns made of everlasting light , crowns which will shine , when the sun shall shine no more , crowns which will glitter , when the stars shall have done twinckling ; in a word , crowns , the thoughts of which , will transport the souls that are incircled with them , into everlasting comforts and consolations . finis . a divine tragedie lately acted, or a collection of sundry memorable examples of gods judgements upon sabbath-breakers, and other like libertines, in their unlawfull sports, happening within the realme of england, in the compass only of two yeares last past, since the booke was published worthy to be knowne and considered of all men, especially such, who are guilty of the sinne or arch-patrons thereof. burton, henry, 1578-1648. 1636 approx. 100 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a17298 stc 4140.7 estc s115279 99850498 99850498 15706 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. a17298) transcribed from: (early english books online ; image set 15706) images scanned from microfilm: (early english books, 1475-1640 ; 1214:13) a divine tragedie lately acted, or a collection of sundry memorable examples of gods judgements upon sabbath-breakers, and other like libertines, in their unlawfull sports, happening within the realme of england, in the compass only of two yeares last past, since the booke was published worthy to be knowne and considered of all men, especially such, who are guilty of the sinne or arch-patrons thereof. burton, henry, 1578-1648. [10], 46, [4] p. printed by j.f. stam], [amsterdam : anno m.dc.xxxvi. [1636] by henry burton. misattributed to william prynne. printer's name from stc. examples given out of order, beginning with 19. with a final leaf bearing "an advertisement to the reader"; the last leaf is blank. identified as stc 20459 on umi microfilm. reproduction of the original in the newberry 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 sunday legislation -great britain -early works to 1800. providence and government of god -early works to 1800. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 rachel losh sampled and proofread 2004-07 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a divine tragedie lately acted , or a collection of sundry memorable examples of gods judgements upon sabbath-breakers , and other like libertines , in their unlawfull sports , happening within the realme of england , in the compass only of two yeares last past , since the booke was published , worthy to be knowne and considered of all men , especially such , who are guilty of the sinne or arch-patrons thereof . psal. 50. vers . 22. now consider this , ye that forget god , least he teare you in peeces , and there be none to deliuer you . gregorius m. moralium . lib. 36. c. 18. deus , etsi quaedam longanimiter tolerat , quaedam tamen in hac vita flagellat , & hîc nonnunquam ferire inchoatur quos aeterna damnatione consumat . tibullus elegiarum . lib. 3. eleg. 7 — foelix quicunque dolore alterius disces posse carere tuo . concil . paris . 2. lib. 3. c. 5. salubriter admonemus cunctos fideles , ut diei dominico debitum honorum & reverentiam exhibeant . quoniam hujus dehonoratio , & à religione christiana valde abhorret , & suis violatoribus animarum perniciem proculdubio generat . alex. alensis ex hieron . p. 3. q. 32. m. 4. art. 1. resol . quis dubitat sceleratiùs esse commissum , quod graviùs est punitum ? ut num. 15. 35. ibid. anno m. dc . xxxvi . to the reader . christian reader , it is a true saying of that royal king salomon prov. 19. 29. iudgments are prepared for scorners : that is , for such who contemne the precepts and admonitions of god , and his faithfull ministers . and as they are thus prepared , so are they oft times executed upon such , even in this present life : that gods power , truth , and justice might be manifested , and wicked men frighted from their evill courses : so the psalmist : psalm . 9. 16. the lord is knowne by the judgment that he executeth ; the wicked is snared in the worke of his owne hands : the reason is thus rendered by the prophet isay. c. 26. 9. for when thy judgements are in the earth , the inhabitants of the world will learne righteousnesse ; though never so indocible and refractory before . neither doth god so inflict his judgements , * as to have them presently forgotten ; but he stampes a memento on them ; having so done his marvelous works ( as wel of justice , as of mercy ) that they ought to be had in remembrance . psalm . 111. 4. himselfe therefore hath vouchsafed to record ( even in sacred writ ) many notable examples of his avenging justice , both generall , nationall , and personall , for al posteritie to contemplate ; prefacing some of them with a special memorandum for our more serious consideration of them ; with luk. 17. 32. remember lots wife : which judgments though executed many thousand yeares past , yet they remaine still fresh upon record , as done but yesterday , even for this very end , that they might be examples unto us , not to last after evil things as they lusted , nor to trace the footsteps of their sinfull wayes , lest we should incurre the selfe same exemplarie punishments as they susteined . 1. cor. 10. 5. to 12. and as god himselfe , so holy men of god in all ages , following his example , have carefully observed , and registred to posteritie the speciall most remarkable judgments of god upon obstinate sinnes and sinners of all sorts , ( with which not only ecclesiasticall , but even profane stories , are fully fraught ) happened in the ages , and the places wherein they lived : many whereof m r. iohn fox in his acts and monuments , neere the end , m r raynolds , in his treatise concerning the miraculous discovery and punishments of murthers and murtherers . d r thomas peard in his theatre of gods judgments , with sundry others , have collected and digested into intire tractates , the very reading & serious perusall whereof , would no doubt daunt the most professed atheist , & reclaime the most incorrigible sinner . i therefore desiring to tread in their pious footsteps , having received from good intelligence many memorable presidents of gods avenging iustice upon sabbath-breakers ; & the profaners of sacred times devouted to his service , happening within the compasse of our little iland within two yeares space , ( since the publication of the declaration for sports and pastimes after evening prayer on the lords day , in parish churches by divers ( a ministers ) hath sett open the floudgates to this presumptuous sinne of sabbath-breaking ; thought it a part of my bounden duty to preserve and propagate their memorie both for the honour of gods truth and justice ; the vindication of the intire sanctifycation of his sacred day , ( which he hath visiblie pleaded for from heaven , since men have been audaciously profane , as to pleade , and i would i could not say to b write and preach against it upon earth ) the clearing of those ministers innocency , who now unjustly suffer thorough the malice of ungodly persecutors , and raging prelates , for refusing to joine with others in spurring on the people to the greedy pursuite of this crying dangerous syn , to the ruine of their soules , their bodies , and shame of our religion , and the monition of this present , and all future ages , to beware of this so dangerous a transgression . how god hath punished this very syn in former ages , in such who have either by dancing , sports , pastimes , orunnecessary labors and travels profaned his sacred day , i meane not to record : he that listeth may read store of such examples registred to his hands in the counsell of paris , under lewis and lotharius anno 829. l. 1. c. 50. ( which relates in generall ; that many present in this councell were eye-witnesses , and others of them had it by relation , that some men upon the lords day being aboute their husbandry , have bene slaine with thunder , some punished with the contraction of their joynts and sinnes , some even with visible fire have had their bodyes and bones burnt up in a moment , and sodainly resolved into ashes , and that many other terrible examples of like nature hath happened and did fall out dayly : by which it was declared , that god is mvch offended with the dishonovr of so gkeat a dai ; ) petrus plessensis in litania major sermo 20. in mathew paris , historia major anno 1200. p. 194. in roger houenden anno 1200. p. 822. in mathew westminster . flores historiarum : anno 1200. in vincentius beluacensis , speculum morale l. 3. pr. 9. distinctio 9. ofdances , in the flower of the commandements , printed in the beginning of k. hen. 8. fol. 159. to 163. in henricus gran. distinct. 9. exemp . 51. in the magdeburge centuries centurie . 12. c. 6. in d r. bownde his doctrine of the sabbath edition . 2. p. 252. to 263. the first booke : in m r iohn feild his declaration of gods judgments at paris garden : in m r philip stubs his anatomie of abuses . p. 185. in the practice of piety : 429. to 434. and d r. beard his theatre of gods judgements . all which have registred sundrie notable iudgements of god upon sundry sabbath-breakers ( which have presumed to daunce , worke , or travell , on the lords holy day ) of purpose to shew the danger of profaning holy times , and to deterre men from this common sinne , for which so many have smarted from heaven in an exemplarie manner . i shall therefore confine my selfe only to such domesticke examples , as have fallen out in sundry corners of this our realme within these two yeares , of purpose to refute the * madnesse of those prophets , who in the presse and pulpit ; and the profanes of those people , who in their dauncing-greenes , and may-pole arbors , have bene so audacious , as to affirme , the profanation of the lords day by maygames , daunces , may-poles , wakes , and common labour out of time of divine service , ( especially after evening prayer ) to be no sin at all against the 4. commandement , or any other law of god or man ; but c necessary and commendable point of true christian liberty ( they should have sayd of carnall and heathenish licentiousnesse rather ) from which the people must not be debarred ; but let these blinde guides , and libertines learne from these examples , to correct this their erronious judgment , and practise ; for feare the lord make them the next examples in this kinde , to teach others to keepe his sabbaths better , and more intirely for the future . and if these tragical spectacles of divine justice will not perswade them , that such profaning of the lords most sacred day , is a syn , yea and a crying syn too , as all our writers , ( yea and our prelates generally , till now of late have unanimously defined , and the whole state in parliament in d two late famous statutes and e two more ancient acts , to omit our f homilyes g common praier booke , h canons , i articles , and k injunctions , which conclude the same ) i say have adjudged such a presumptuous transgression , as will draw downe gods vengeance on mens heads ; our late soveraigne k. iames of happy memory and our present gracious soveraigne lord r. charles with all the prelates , cleargy and people of the realme in the first yeares of both their raignes , in the severall bookes of common praier , and order for the publike fasts set out by their royall authorityes , and the bishops advice , with the consent and harty desire of the whole realme for the abating aversion , and ceasing of those dreadfull eating plagues which then swallowed up many thousands of people every weeke will informe them ; that amonge other syns , the profaning of the sabbath ( so king iames his booke styles the sunday ) and not keeping holy the lords day , was one cheife cause why those two great terrible plagues ( and why not also this great plague which is now begun and spread much abroade ) brake in upon us ; to the destruction not of some few particular persons , but of many thousands , and the punishment of the whole realme , and nation in generall . and because some of these men plead most falsly , that the chiefest writers of the reformed churches are of their opinion , l m r. rodolphus gualter , and m wolfgangus musculus ( men of principall note and learning amonge them ) will both assure them , that the lords day is not onely wholly , only , and intirely to be spent in religiovs pvblike and private dvties of gods worship , and that davncing , sportes , and pastimes , on it , are sinfvll , and execrable ; ( the constant judgment of all forraigne protestant divines whatsoever , as i am able to prove ; what ever n d r helyn or o others have rashly averred to the contrary ; but likewise further informe them ; that god may justly revenge the great contempt of his deity in profaning his sacred day with daunces and such like revells and discorders , with horrible pvnishments , neither is it to be dovbted ( saith m r gualther ) that the profanation of the lords day , is not the least cavse of the evils and calamities of ovr age , yea their owne most illustrious cardinall robert bellarmine ( whom they allmost deify when they doe but name him : ) is so farre a puritan in this particular , that he not only spends p 4. or 5. whole sermones against dauncing , mummeries , maskes , and such like bacchanals , ( which he simply condemnes at all times , but especially on sacred festivals and lords dayes as most detestable profanations of them ; ) but likewise professeth ; that the practise of them upon sacred times , was the occasion of all the publike calamities and judgments which they suffered . but by these daunces , mummeries , bacchanels , and discorders ( saith he ) we polute the holy dayes of the lord : and yet neverthelesse do we inquire the reasons why god doth punish us ? why we are slaine in our very houses ? doe not the scriptures cry aloude , sinne maketh a people miserable : and there is no evill in the citie , which the lord hath not done . therefore these our sinnes of profaning the holy dayes of the lord with daunces , revels and bacchanals , have procured us famine , and poverty , and pestilence , and sedition , and all plagves and scovrges . and verily ( saith he ) in another sermon . i vehemently feare , that if we proceed to celebrate the bacchanals with mummeries , and maskes , and daunces , as we doe at other times , and to provoke god to wrath , with so many wicked pastimes , our sinne will be growen to the full at last , and the anger of the lord be so farre incensed , that he will utterly destroy us , as we see he hath destroyed many nations , for what i pray hath destroyed grecia ? but even that very thing which we doe ? they were men exceedingly given to drunkenesses , feasting and davncing , ( and that upon sacred times ) as may be knowne , by the orations of basill , and chrisostome . but what hath god done ? because they were addicted to these things , and especially to davncing , he hath imposed such a severe tyrant ( to wit the turke ) upon their necks , that they now groane under the yoke , and are pressed with so heavy a burthen , that they have neither time , nor will to davnce or caper . thus bellarmine to his greate admirers shame and refutation . if then this sinne of profaning the lords day , by dauncing , maygames , ales , pastimes , or unnecessary travel and labour , drawe downe gods plagues and vengeance upon whole kingdomes and churches , as these authors , ( together with m r. iohn feild , in his declaration of the judgement of god , at paris garden ; and humphry robarts in his complaint for the reformation of divers vaine , and wicked abused exercises , practised on the sabbath day , which tend to the hinderance of the gospell , and increase of many abominable vices : printed by richard iones , london 1580. together with m r. philip stubs , in his anatomic of abuses , and m r. iohn nortbrooke in his treatise where in dicing davncing , vaine playes and enterludes , with other idle pastimes and exercises commonly used on the sabbath day , are by the word of god , and ancient writers reprooved , printed for george bishop ▪ london : 1579. ) most punctually testifie : and the practise of piety dedicated to his majesty , and 39. times printed by publike authority resolves : no wonder if it hath lately caused god to unsheath his sword of exemplarie justice upon these particular persons , ( that i speake not of the whole kingdome in generall now scourged with a fresh plague and lately a drought ) whose tragicall examples i here present unto your view , to deterre all others from this sinne. it is a true saying of cyprian , praebentur cunctis exempla , cum fuerint quibusdam irrogata supplicia . the divine punishments of a few are warnings to all : god grant that these may be so to us . hee ( saith the same father ) is over audacious , who strives to passe over there , where he hath seene another to have fallen ; hee is outragiously bead-stronge , who is not strucke with feare , when he beholds another perish in that course ; which he is running ; he onely is a lover of his owne safety , who takes warning by the deathes of others : and he alone is a prudent man , who is made wise by the ruines of other men . god of his mercie vouchsafe that the exemplarie deathes of these few here specified ( and of thousands more in this time of mortality , occasioned by this sinne of sabbath-breaking were as the former pests ; together with a plague in pope pelagius the second his time an. domin . 591. as petrus blessensis in his 20. sermon de litania majori , records : ) may prove life to many ; and the judgements on some , become remedies to cure all , who are sicke of the selfesame sinne. amen . examples of gods judgments vpon sabbath-breakers . these examples of gods judgements hereunder set downe , have fallen out within the space of lesse then two yeares last past , even since the declaration for sports ( tolerated on the lords day ) was published , and read by many ministers in their congregations ; for hereupon ill disposed people ( being as dry fewell , to which fire being put , quickly flameth forth ; or as waters , pent up and restrained being let loose , breake forth more furiously ) were so incouraged , if not inraged , as taking liberty dispensed , thereby so provoked god , that his wrath in sundry places , hath broken out to the destruction of many , would to god to the instruction of any . and the judgements are so much the more remarkable , that so many in number , as here are observed , ( besides many more , no doubt which have not come to our eares ) should fall within so narrow a compasse of time , so thick , and that in so many places : as we read not of such a number of judgements in this kinde for this one sin throughout the whole history of time , from the apostles hitherto : so many there are of them , as , it were too heathenish to impute them to chance , & too much stupidity , and envy of gods glorie , not to acknowledge the speciall hand of god in them , upon such transgressors of his owne sacred day : and it were to be wished , that all the examples in this kinde , within this compasse of time ; were diligently collected and compiled into one narration , for the further illustration of gods glory , and for admonition to all sabbath-breakers , who if they repent not , nor surcease from such their profanesse , it may justly be feared , that the number of such examples will be daily increased , till they make a heape for all the world , to stand amazed at . in the meane time , who so is wise , and will observe these things , even they shall understand the loving kindnesse of the lord : psal. 107. 43. as for the truth of them , i have good testimony under the hands of men , of sufficient credit , for the most of them ; and the rest hath come to our eares by credible report . if it shall so fall out , that one or two , or so , should proove otherwise , either for the substance , or circumstance ; let not the reader blame me , who have used my best diligence to inquire out the certain truth of them all , and i am sure the most of the examples are confirmed by witnesses without all exception , and none of them is to me of any suspected credit ; so as here are no fained miracles , nor fabulous stories , nor ould wives tales , for profane scoffers to ieare at , and play upon , thereby to disgrace and discredit all truthes in this kinde , as some of late have done ( history of the sabbath . part . 2. chap. 7. pag. 223. ) but these examples are such , as will abide the and search of this present age , wherein are yet living so many both eare and eye witnesse of them . example . 19. a miller at churchdowne , neere glocester , would needs ( contrary to the admonitions both of his minister in private , and generally in publicke , yea and that very day , and of other christian friends ) keepe a solemne whitson ale , for which he had made large preparation and provision , even of threescore dozen of cheescakes , with other things proportionable ; in the church-house , halfe a mile from his mille , his musical instruments were sett forth on the side of the church-house , where the minister and people were to passe to the church to evening prayer . when prayer & sermon were ended , the drumbe is struck up , the peeces discharged , the musicians play , and the rowt fall a dauncing , till the evening ; where they all with the miller resort to his mille ; where that evening before they had supt , about 9. of the cloke on whitsunday , a fire tooke suddainly in his house over their heads , and was so briefe and quicke , that it burnt downe his house and mille , and devoured with all the greatest of all his other provision and housholdstuffe . this is confirmed by sundry good testimonies . example . 20. richard benfield an apparitor in the parish of hemsteed kept an ale in the church-house , joyning to the church-yard with dauncing and revelling night and day without controule : pretending that the bishop would beare him out ) and not unlikely , because at his complaint to the bishop of his minister , for preaching against dauncing and maypoles , he was suspended for his labour ) it happened that upon the lords day at even , being the 20. day of aprill , that his youngest sonne was accused for stealing a purse , and 20. shillings in it , from a butcher who lay drunke upon the board or table in the church-house , for which he was like to be hanged ( the purse being found about him . ) vpon the 21. day of the said moneth , benfield his eldest sonne richard went downe into hempsteeds peirse , about some busines , & his youngest brother with him , where they mett with a litle boy called baker ( that had beene a fishing ) having some small fishes in his hand . benfields youngest sonne would have taken these fishes from baker , whereupon they fell together by the eares . the eldest brother rich. benfield went to helpe his yonger brother , being too weake for baker . this baker did sweare a great oath that he would stabbe him , if he did meddle with him , upon which words benfield fell upon baker , gave him a boxe or two , and ranne away . baker followed him with his knife in his hand , overtooke him , and thrust his knife three inches deepe into his body , which wound prooved mortall , so that he never spake more words then these ; oh iack baker hath killed me , and so fell downe . two men being present there , tooke him up in their armes , brought him up into the church-house alive , and so soone as they had put him out of their armes upon the table , he groaned , and died . remarkable it is , that where the father drew ale upon the lordsday and so profaned it : in the same place his sonne the next day drew his last breath ; for that the punishment inflicted was stamped with the resemblance of the sinne convicted . example . 21. at baunton in dorcetshire some being at bowles on the lords day , one flinging his bowle at his fellowbowler , hit him on the eare , so as the bloud issued forth at the other eare , whereof he shortly died . the murtherer fledd . example . 22. one good man paul neere stoke in dorcetshire , rejoycinge much at the erection of a summer-pole , at a parish cald simsbury in dorcetshire , & saying before one his neighbours , he would goe see it , though he went naked through a quickset hedge : which is a cōmon proverb they use : going with wood in his armes to cast into the bonfire , where he lived , and using these words : heaven and earth are full of thy glory , o lord : he was presently smitten by the stroke of god , and within 2. or 3. dayes dyed , and his wife with him . these two last examples are testifieth by a minister in his letter to a brother minister . example . 3. a mayd at enfield neere london , hearing of the liberty , which was given by the booke , which was published for sports , would needs goe daunce , with others on the lords day , saying shee would goe daunce , so long as shee could stand on her leggs ; shee daunced so long , that thereof within 2. or 3. dayes shee dyed . example . 23. in the edge of essex neere brinkley , two fellowes working in a chalke pitt , the one was boasting to his fellow , how he had angred his mistrisse with staying so late at their sports the last sunday night , but he sayd he would anger her worse the next sunday . he had no sooner sayd this , but suddainly the earth fel downe upon him , and slew him out right , with the fall whereof his fellowes limbe was broken , who had been also partner with him in his jollity on the lords day , escaping with his life , that he might tell the truth , that god might be glorified and that by this warning he might repent of his sin and reforme such his profanesse , and remaine as a pillar of salt , to season others with feare by his example . example . 24. the last spring a miller hard by wootton in worcestershire , went on the lordsday to a wake , whence returning home againe , the same day at night found his mill and house all on a fier ; this was testified by a minister ( in a reply to another minister ) who was an eye witnes . example . 25. at woolston in the same country , where the sayd ministers father had beene minister 40. yeares , and by gods blessing upon his labours , had reformed things very well , yet upon the publication of this booke in printe , many of the inhabitants the springe following , were imboldned to set up maypoles , morrice daunce , and a whitson ale , continuing their rude revelling a weeke together , with many affronts to their ancient and reverent pastor : but it pleased god , that not long after , a sparke from a smithes shop , caught in that roome where the ale was brewed , and though meanes were ready at hand , yet it could not be quenched , but set the house on fire , and presently flew to the barne in which their disorder was , and burnt the same with 13. dwelling houses more , most of whose inhabitants were actors or abetters in the same : this is testifieth by many . example . 12. at topudle in dorceshiere , one iohn hooper aliàs cole , upon the promulgation of the sayd booke , was let downe into a well to cleanse it , for to brew beere for a whitson ale , by francis laurence , aliàs smith , and stephen p●pe churchwardens , which well was in the backe side of richard laurence aliàs smith . which iohn hooperfel● from the rope into the well , where he dyed . example . 26. richard iones son of widdow iones , iul. 1634. not farre from dorchester , being severely admonished by his mother , when shee understood he had a purpose on satturday night , to goe on the lords day with other companions to stoake to play at a sport , called fiues , but persisting in his resolution , and going the next day , accordingly being the lords day at stoake , where he played at the said sport , at night returning home with his companions , w m. burges , w m. hill , iohn edwards , after they had there wel drunke , they fall first a justling one another in the way , then to boxes , and in the end edwards stabbing iones under the left side , he dyed thereof , the monday night following about seaven of the clocke . behold here a terrible example of disobedience , to gods holy commandements , not only the fourth , but the fifth also . example . 27. at ovendeane in sussex about 9. or 10. miles from alfriston , aliàs ason , one iohn arcold , of the age of one or two and twenty yeares , eldest sonne to iohn arcold , a blacksmith dwelling in ason , with other younkars would needs fall a ringing of the bells on a sabbath day , presuming the booke for sports gave them full liberty so to doe . one of the churchwardens robert kenward hindred them from their jangling ; whereupon the said arcold , and his companions fell in some contestation with him , telling him that though he hindred them now , yet they would ring the next sunday , whether he would or no. but the said iohn arcold the ringleader before the next sunday came , was strucke with a sicknesse , in which he continued a fortnight or 3. weekes till he died , in which time robbert kenward the churchwarden , repairing to him , and putting him in minde of his bold affronting of him , he seemed to be sorry for it , and promised , if god would be pleased , to restore him againe to his health , he would never doe the like . god make his surviving companions , and all others , wise by his example . example . 28. at walton upon thames in surrey , not farre from oatlands , in the last great frost 3 , youngmen on the lords day , after they had beene at the church in the forenoone , where the minister pressing the words of his text , out of 2. cor. 5. 10. that we must all appeare before the judgement seat of christ &c. they the while whispering one to another , as they sate . in the afternoone they went together over the thames , upon the ice , unto a house of disorder , and gameing , where they spent the rest of the lords day , and part of the night also in revelling , one of them in a tauerne merrily discoursing the next day of his sabbath-acts , and voyage over the ice ; but on the tewsday next after , these three returning home wards , and attempting to passe again over the yce , they all sanke downe to the bottome as stones , whereof one only of them was miraculously preserved , but the other two were drowned . rejoyce , o younge man , in thy youth , and let thy hart cheare thee in the dayes of thy youth , and walke in the wayes of thy hart , and in the sight of thine eyes : but know thou , that for all these things god will bringe thee unto judgement . example . 29. in the yeare of our lord 1633. octob. 26. after the booke for sports was known to be published in print , david price a welshman , servant to one thomas hill , a knowne grasier of that country , coming to banbury with his drove on satturday night , declared his purpose of driving them the next day , early in the morning being the sabbath or lords day : his host where he lodged , disswaded him , because it was the sabbath day , and told him that he would certainly be stopped , and made to pay for it according to the statute . hee answered that he would drive them , and let me see ( saith hee ) who will hinder me . so in the morning two other accompaning him , he went to fetch the cattell out of the ground , one that knew him , mett him at the townes end ( not yet out of the towne ) and admonished him , saying , what , david , today , today ? he made no answere , but went onward , and though for any thing , that appeared to any other , or that himselfe complained of , he was then in good health , as ever he was , yet within little more then a stones cast of the towne , he fell downe dead suddainly , and was burried in banbury church-yard the next day after ; none could discerne , any sensible or evident cause of so suddaine a surprizall ; and himselfe gave no signe of any paine , weakenesse , or illnesse , till the instant time that he gave up the ghost . example . ( 5. ) on ian. 25. 1634. being the lords day , in the time of the last great frost 14. younge men presuming to play at football upon the yce on the river trent , neere to ganisborrow , comming alltogether in a scuffle , the yce suddainly brake , and they were all drowned . example . 30. at wicks a towne betwixt colchester and harwich in essex , upon whitsunday last in the afternoone two fellowes meeting at the football , the one killed the other . example . 31. at oxford this last sommer on the sabbathday , one bally hawkes a butcher , would needs goe into his feild with an hatchet and showell to mend his ditch : his wife disswaded him what shee could , being the sabbathday , but he said he would goe and make an end of his worke , which he did , for suddainly he was struck dead in his ditch , and so made an end of his worke , and his life together . example . 32. also at oxford a carpenter undertaking to mend a stage in s. iohns colleidge on the satturday night , for the finishing wherof he must of necessity spent some part of the lords day morning , that the stage might be ready against the munday following , he that night fell backward from the stage , being not farre from the ground , and brake his neck , and so ended his life in a fearefull tragedy . example . 33. at iuye hinckley a mile from oxford ( about the time when may-poles are sett up ) on the lords day after evening prayer , when most of the towne were at the may-pole , one iohn cooper , servant to master tinmore of the said towne , going along the street , a mayd out of a windowe in iohn nicols his house , not farre from the may-pole , called him to come in thither ; where also was another mayd , and a young man named christopher younge , servant to master willis of the sayd towne ; iohn cooper at first refused to come to them , but the mayd earnestly intreating him , he yeilded to her , and being come in , sate downe by the other two , where having sate a while , the foresaid christopher younge spied a gun over the chimney , which he supposing not to be charged , fondly tooke downe , and fell a tampearing with it , and first levelled at the mayds , and after held it up against iohn cooper , as he sate , and unwittingly lifting up the cocke , it strucke fire , and the peece discharged , and shot the said iohn cooper through the shoulder , so that he dyed presently , being heard only to say , o lord. example . ( 6. ) at dover the very same lords day , that the booke was read , one in s. iames parish that played on a kitt , went and played , and thereby calld together a sort of wenches and young men : but he was thereupon that very day struck by divine hand , so as within two dayes he dyed . example . 34. a young man neere bow , going to swimme in the river on essex side , on the lords day in the afternoone , was drowned . example . 35. two boyes of s. albons , going to verolanes ponds , a mile off to swimme on the lords day , iuly 19. one of them was drowned , and the other hardly escaped . example . 36. at ramsey in suffolke , a tall man on the lords day going with others to swimme , and being advertized and warned of a hole in the water ; he sware that there was no place there could drowne him , but by and by on a suddaine he was missing , being now under water , and so drowned . example . 37. on september 13. 1635. being the lords day , two young men of the parish of s. dunstans in the west , london , going to swimme , were both drowned . example . ( 7. ) at thurlow in suffolke , one making a feast to his freinds on the sabbath day , for joy of the publishing of the booke for sports , was the next day pressed to death , by the suddaine fall of a faggot stack . example . 38. at twiford in buckinghamshire , a fellow playing at cudgels on the lords day ( or as some say , upon a revell day ) receaved a hurt in the face , whereof he dyed the next weeke . example . 39. at lemster , one master powel , ian. 1634. on the lords day serving a writt of sub poena ( and that of purpose on that day as is credibly reported ) upon one master shuit a gentleman , this he did in the church-yard , so soone as they were come out of the church : master shuit thereupon told him , i thought you had beene an honester man then so , to doe this upon this day ; he replyed , i hope i am never a whit the more dishonest , or lesse holy for that : having spoken this , he suddainly fell downe dead , and spoke not a word more , his wife seeing this , was suddainly struck with sicknesse . example . 40. a fellow in sommersetshire being to make a tente upon the lords day , for a faire that was to be kept upon the munday following , sayd to one on the satturday , that they would reare it to morrow , so the next day which was the lords day , being drunk , he dyed the same day roaring . example . 43. at glassenbury in sommersetshire , at the setting up of a may-pole , it miscarrying fell upon a child , & slew it , and it is reported that it was the churchwardens child , who was the cheefe stickler in the businesse . also when the may-pole in the same towne , was againe the second time a setting up , a fire tooke in the towne , so as all the people about the may-pole were forced to leave it , and to runne to the quenching of the fire . example . 44. a may-lord of misrule , not farre from thence became madd upon it . example . 45. also at battersey neere london , the last yeare a notable example of gods judgement befell a fidler , the youth of the town of both sexes , being assembled solemnly to set up a garland upon their may-pole , and having gott a taber and pipe for the purpose , he with the pipe in his mouth , fell down dead and never spake word . example . 41. at corsham in wiltshire in the whitsunweeke , at a whitson-ale , one marke hulbert , a lusty young man , undertaking to act the fooles part , was so extreamly drunke and hurt with falls taken in the time of his drunkenesse , that shortly he tooke his bed , where he lay very loathsomly , in most grieuous paine , until the sixth day of iune , being the lordsday , on which he dyed at 4. of the clocke in the afternoone ( the usuall time for youth to take their liberty ) and was burried the same day before 9. of the clocke , & yet he burst , before he was layd into his grave . see iob. 31. 3. example . 46. on may 31. 1635. being the lords day , one richard clerke ( an apprentise unto timothy denorell shoomaker of sherston in the country of wiltshire , within 3. miles of tedbury , ) being drunke at the church-house in the same parish , told henry larrum of the same parish , that was then in the same place drunke likewise with the church-house ale , that he the said richard , would either hange himselfe , or drowne himselfe , demanding of the sayd henry which of the two was best ; unto whom he replyed , that he hoped he would do neither ; on the day following , being munday in the morning , the said richard clerke was seene to goe through the streat , without a bande , as if he had beene going about his masters businesse , and putting on his band without the towne , he gott up into the middle of a tree , and there did hang himselfe . a miserable effect of carnall liberty and profane meetings on the lords day . example . 47. the 31. may 1635. the booke of recreation was read in the parish church of alvelye in comit. salop , in the afternoone , after all divine exercises publicke ended , there fell out a bloody fight betwixt 3. of alvelye above said , and one of envield of the country of stafford neere adjacent , in so much that the man of envield was sore wounded , and had his jaw-bone broken , so that he could not eate his meat for the sustaining of nature ; in his extremity he layd his death to the charge of the other 3. the churchwardens of the parish of alvelye above said , presented these 4. for profaning of the sabbath to my lord his grace of canterbury ( to use the words of the relation ) being the time of his metropoliticall visitation , since which time two of the parties fledd ; the third was committed to prison in shewsbury , and was the next assises to come to his answere . example . 48. in march , betwixt 1634. and 1635. at billericay in essex , one theophilus pease , the ministers sonne of that towne , went to ring the bells on the sabbath day , whom the churchwardens for that time hindered ; but against the next sabbath , he gathered a company together , saying he would ringe in dispite of the churchwardens . while he was a ringing , he was taken with a giddinesse like one drunke , and so sickned , and about three dayes after dyed . example . 49. anno 1635. ianuarie or there about in chichester diocesse , one thomas perkin , a willfull and usuall profaner of gods sabbath in hailing south , being ringing on a sabbath day , the rope tooke him up , and flinging him about 8. foot high , he fell downe on his head , and was taken up dead , and so remained long , but life at last was gotten into him , yet the bruise in his head is so great and dangerous as death is expected , and little hope of life remaineth . example . 50. at craies , two miles from billerikey , a servant of master holdsworth minister there , ringing on the sabbath , his master sent to forbid him : but he would ring still , and before he had done ringing , he was strucke sicke , and a while after dyed . this was a little after the booke for sports was publikely read in the church . example . 51. in iune 1635. on the lords day , the tapster and chamberlaine of the queenes head in southwarke , ridd into kent to be merry , and having drunke liberally , riding homewards , the one of them fell from his horse , and broke his necke . example . 52. also in iune 1635. and as some report the very same lords day , in southwarke at the red lion , neere s. georges church , in the afternoone , a man with another sate drinking so longe , that the other about sixe of the clocke departing , fell a sleepe so , that he never awaked againe . example . ( 8. ) at hellingsby 5. or 6. miles from ason in sussex , the booke being read on the lords day , in the church by the minister , on the next day being munday , an honest man , one tomkins being on his way , a neighbour overtakes him , and scoffingly askes him , if he would goe daunce with him the next sunday ; to whom the man aswered , take heed that thou be not dauncing in hell before that day come , or before it be longe ; by the next weeke gods hand fell on this scoffer , that himselfe and two more of his family dyed . example . 53. in the moneth of iuly 1634. one master quince the chirurgiō of the tower of london , having an horse to sell , & meeting with a chapman , went to coleman-street , where the horse was kept , to see and contract for him , on the lords day in the afternoone ; the horse being sadled , m. quince gets upon his back , to shew his chapman how well he would pace ; which done , as he was a lighting of his backe , his foote , which lighted on the ground slipped , the other foote hung in the stirrup , so as he fell to the ground , and with the fall brake his thighbone short off , so that he was carried from the place to an house neere adjoyning , where he lay in great paine , and agonye for 8 ▪ weekes space or more , allmost despairing of his life , and never stirring out of his bedde : at last it pleased god , by degrees to recover and restore him to the use of his legge againe , he having little use of it , ( & that with great paine ) for halfe a yeares space and more . his sonne had disswaded him from riding , because it was the lords day ; and himself hath since acknowledged it a just judgement of god upon him for profaning that sacred time , which hath made him more carefully to frequent the church , and to avoyd the profanation of the lords day ever since . this the party himselfe , and most of the tower can testify . example . ( 9. ) on february 9. 1634. being the lords day , an apothecaries man in limestreat london , rid to barnet with another companion , to make merry , who returning home drunke , neere highe gate , met a tinker , and offring him some abuse , the tinker strikes one of their horses , whereat the one bid the other run him through ; who drawing his rapier , ran the tinker through the breast , that he fell downe dead : therupon being by and by apprehended , and confessing the fact , they were both sent to newgate . example . 10. at thorneton neere westchester , the people there , upon the first publishing of the booke prepared for a solemne summer ale . the bringing in of their lady flora should have been guarded with a marshall troope : the lustiest wench , and stoutest young man in the towne were chosen to be the purveyors for cakes , and for ribbons for favours , the solemnity was to be on the munday , but the preparation on the lords day ; this lusty tall mayd , on the satturday before went to the mill , to fetch home the meale for cakes on her head , shee being stronge and able for the purpose : but in the way , passing by a hedge , shee was suddainly struck by a divine stroke , and fell into the ditch , where shee was found dead ; shee was suffered to lye abroad in that pickle all the lords day , til munday morning , when the coroner being send for , shee was thence carried to her grave immediately , where all her solemnity was burried with her , & all her vaine thoughts in that very day , wherein the great solemnity should have been . and see what a good effect this wrought in the whole towne ; first , all their mirth was turned into mourning , no summer ale kept , and besides that , they being moved by the dreadfull stroke of god , tooke their may-pole downe , which they had before sett up , and never after would presume to set it up againe , or to have any more summer-ales , or may-games . god grant they continue in their sober mindes , and that all other would learne to be wise by their example . example . 11. in yorkshire at a wake , in the parish of otley at baildon , on the lords day , two of them sitting at drinke , late in the night , fell out and being parted , the one a little after finding his fellow , sitting by the fire with his backe towards him , comes behinde him , and with a hatchet chines him downe the backe , so as his bowells fell out ; the murtherer flying immediately , and being hotly pursued , lept into a river , and so drowned himselfe . o fearefull fruits of carnall liberty ! example . 18. one in glocestershire being very forward to advance a solemne sommer-meeting , wherein his sonne was to be a cheefe stickler , went himselfe in great jollity to see it , and there beholding it , he fell downe suddainly , and so dyed . example . 12. one at ham neere kingston , being a scoffer of all goodnesse , and a common profaner of the sabbath , going abroad to see his grounds on the lords day , and finding some neighbours cattell to have broken in , he runnes to drive them out , and that with such eagernesse , that he fell downe dead instantly upon the place . example . 13. one wright at kingston , being a scoffer of religion , and rejoycing much at the suspending of his minister , and others , for not reading the booke of sports in their churches , saying , hee hoped to see them allso served shortly : was within a day or two after struck with a dead palsy , all over the one side , and with blindnesse and dumnesse , that he could neither goe , see , nor speake , and so lay in a miserable manner for a fortnight , and then dyed . example . 14. in moorefields neere london , sundry youths playing at catt on the lords day , two of them fell out , and the one hitting the other under the eare with his catt , he therewith fell downe for dead in the place , the other was sent to prison : but the dead for the time , by gods mercy recovering , the prisoner was released ; which may be a warning both to them , and all other youth , to take heed how they so profane the lords day . example . 1. a woman about northampton , the same day that shee heard the booke for sports read , went immediately , and having 3. pence in her purse , hired a fellow to goe to the next towne to fetch a minstrell , who comming , shee with others fell a dauncing , which continued within night ; at which time shee was got with child , which at the birth shee murthering , was detected and apprehended , and being convented before the justice , shee confessed it , and with all told the occasion of it , saying it was her falling to sport on the sabbath , upon the reading of the booke , so as for this treble sinful act , her presumtuous profaning of the sabbath : which brought her adulte●y & that murther . shee was according to the law , both of god and man , put to death , much sinne and misery followeth upon sabbath-breaking . example . 2. also at northampton , in the last easter assises , there was a youngman who formerly , by seeing the example of good people , in the due sanctification of the lords day or sabbath , had begun to reforme his former loose kind of life , and to frame his conversation , according to gods word , and that in the well keeping of the sabbath , abstaining therein from sports and pastimes , and spending the whole day in the publike and private duties of it ; but when once he heard of the publishing of the booke for sports , and pastimes , he fell backe againe to his former wallowing , and being taken as he was picking a pocket , when the iudges weare in the church , upon examination confessed what he had formerly beene , and how he had been reformed , and that upon the publishing of the sayd booke , he was incouraged to run riot a fresh , by which meanes he fell into this impiety and iniquity , for the which he suffered death . example . 15. aprill 1● . 1635. being satturday , one travelling with three others from london to maydenhead , he ( the rest spending the sabbath there ) would travell on his way , the next day being the lords day , contrary both to gods commandement , and also of the lady whom he served : who had given him strict charge ; to observe the sabbath , and not to travell on it . he rode in the morning to henley , and there heard the sermon , after that he fell to travail in the afternoone , but as he went in the way , leading his horse in his hand gently downe a plaine descent , and even way , his horse suddainly fell , and broke both his fore leggs , the man sore agast at this not more suddaine , then strange disaster , which he could not but attribute to the immediate hand of god , and being past all hope of recovery was forced himselfe to knocke his horse in the head , and so to leave him , and being the next day overtaken at abington by his company , whom he had left the day before , and they asking him how it fell out , he was no further on his way , he smote his breast , and told them how it had befallen him in the way , saying that he had heard many a good sermon , yet none of them or any thing else did so worke upon his conscience , as this thing did ; and that this example should be a warning unto him for ever travailing on the sabbathday againe . this is testified under the hands of those 3. which had travailed with him , and over tooke him . example . 16. at dartmouth 1634. upon the comming forth and publishing of the booke for sports , a company of younkers on may-day morning before day , went into the country , to fetch home a may-pole with drum and trumpett ; whereat the neighbouring ▪ inhabitants were affrighted supposing some enemies had landed to sacke them , the pole being thus brought home and set up , they began to drinke healthes about it , and to it , till they could not stand so steady as the pole did , whereupon the major and iustice bound the ringleaders over to the sessions , whereupon these complaining to the archbishops vicar generall , then in his visitation he prohibited the justices to proceed against them in regard of the kings booke . but the justices acquainted him , they did it for their disorder , in transgressing the bounds of the booke , hereupon these libertines scorning at authority , one of them fell suddainly into a ‡ consumption , whereof he shortly after dyed ; now allthough this revelling was not on the lords day , yet being upon any other day and especially may-day , the may-pole set up thereon , giving occasion to the profanation of the lords day the whole yeare after it was sufficient to provoke god , to send plagues and judgements among them . example . 17. in the same yeare 1634. and in the same shire , one edward amerideth a gentleman , having bene pained in his feet , and being upon his recovery , whereupon one sayd unto him , he was glad to see him so nimble . amerideth replyed , that he doubted not , but to daunce about the may-pole the next lords day : but behold the hand of the lord , for before he moved out of that place , he was smitten with such a feeblenesse of hart , and dizsines in his head , that desiring helpe to carry him to an house , he dyed before the lords day came ; so fearefull it is to fall into the hands of the living god. example . 54. many more examples might here be added , not only such as have fallen out within these two yeares last past , since the sayd booke was published by the ministers in their churches , but also , since the booke was first of all printed and published , the very bruite whereof , without being read by ministers , was enough , and to much to imbolden youth to take their liberty in profaning the lords day , but for the present , i will add but one more . at chidlington upon the edge of hertfordshire , not farre from hitchin , a company of fellowes upon a holy day being to play a match at foot ball , one of them was tolling the bell , to assemble the rest , some being come into the church the randevoze of their meeting , suddainly it thundering was seene a blacke ball come tumbling downe a hill neere by : which tooke its course directly into the church , there it flew into the bell free and first slew him , that tolled the bell , then it flustered about the church and hurted divers of them , and at last bursting ; left a filthy stinke like to that of brimstone , and so left a terror to all such spend thrifts of precious time , and especially such as is dedicated to sacred uses , who so is wise and will observe these things , even they shall understand the loving kindnesse of the lord. psal. 107. 43. example . 4. vpon may day last , being the lords day , a mayd of the minister of the parish , cripplegate , london , was married to a widower having 3. children , the youngest being at nurce in the country ; upon this day they kept their feast in the church-house joyning to the church , where they spent all the afternoone in dauncing : but within one weeke after , the plague began in that parish in the new married mans house , where within a moneth it tooke away the man and his wife , and his two children that were in the house . and thus was the plague brought first into that parish this yeare . to this we will adde another example , because it fell within the same moneth , in the same city . a minister , rector of a church in london , on the saturday would goe with two of his neighbours , boon companions , to be joviall the next day , being the lords day , they conditioning that he should bestow a sermon upon them . they on the lords day , being now in the country , spent the forenoone idly : in the afternoone they goe to visit another london minister , who had another benefice there in the country ; he puts his brother to preach : which done invites him , with his companions , to a bottle of sacke . they drank so long , that the two neighbours tongues began to faile them . home to their lodging within a few miles they betake them . that night their minister could not sleepe ; and raising early to walke abroad , he returned with such a coldnesse upon him , that he looked , and felt like cold pale death ; the two neighbours much dismayd , and with much adoe get him home to london , where in that case continuing , he dyeth before the next sabbath day . example . 55. vpon may-eve thomas troe of glocester , carpenter in the parish of s. michaell , some comming unto him , and asking him , whether he would goe with them to fetch the may-pole , he swore by the lords woundes , that he would , though he never went more . now while he was working on the may-pole on may day morning , before he had finished his worke , the lord smote him with such a lamenesse and swelling in all his limbes , that he could neither goe , nor lift his hands to his mouth , to feed himselfe , but kept his bed for halfe a yeare together and still goes lame to this day ; may 4. 1636. example . 56. about a yeare since 1635. in ashton under the hill , in the parish of beckford , in the country of glocester , the minister there master blackwell , having occasion in his sermon in the afternoone on the lords-day to reproove the profaning of that day by sports &c. as soone as the sermon was done , a youngman of that place used these words , now master blackwell hath done , we 'le begin ; and so taking the cudgells , playes with them ; and at the second or third bout , he received a thrust in one of his eyes , that thrust it quite out , so as it hanged by , and could never recover it againe . these examples of divine justice , so notorious , so remarkableboth for number and variety , having fallen out in so narrow a compasse of time , and so dispersed over the whole land , as every particular place , and country might take speciall notice thereof : if they will not take , and make impression in our stony hearts , to moove us to speedy repentance ( as for many other enormities , and crying sins , so in speciall ) for this our ring-leading sinne of the heathenish profanation of the sabbath , or lords day : what plea can we make for our selves , why the lord of the sabbath , should not send some universall , epidemicall sweeping calamity uponthe land , sparing neither small nor great ? and now , that the plague and pestilence begins to breake forth , and spreeds itselfe much amongst us , the lord shooting these his terrible venemous arrowes , from which not even princes nor prelates palaces can secure themselves , from becoming his butts and marks : what can we more impute it unto , as the cause thereof , then to this grand sinne , of the profanation of the sabbath or lords day , occasioned so much the more by the publishing of the late booke for sports , and that , by the ministers themselves ? for was it not the judgement and confession of king iames of famous memory , and of the whole state and kingdome in an exhortation published in that great plague , beginning with his raigne , 1603 , where are these words : the lords sabbath is not kept holy , but polluted &c. and therefore the cause is apparent , why the plague is broken in amongst us ? and was not the same exhortation afterwards republished by our gracious king charles ( whom god long preserve a religious and righteous governour over us ) in the first yeare of his raigne , with the approbation of the whole parliament , where the same is acknowledged of that other great plague , in the beginning of his raigne 1625. namely , that one principall & speciall cause thereof , was the not keeping holy , but polluting the lords day ? and if this were a principall cause of those great plagues then , why not of this which now we suffer ? yea what plague upon plagues may we not justly expect to breake forth upon us in these dayes , wherein we have increased & surpassed our fathers sins , and that in such a height , as they reach up to heaven , to pull downe flames and flakes of vengeance upon our heads . and so much the more , sith upon the publishing of the said booke , so manyfold mischiefes have attended and followed , as never any age since christ , much lesse such a christian state as we professe to be , hath seene , or ever heard the like . for besides the open violation of gods holy commandement , the 4. morall , acknowledged in our ‡ homily to be the ground of our christian sabbath day ( as it is there , no lesse then 8. severall times distinctly stiled ; as also in another * homily twice , which by the way makes me wonder at the audacious insolence , & arrogant ignorance of some new masters in these dayes , and in particular of d r. poch . in his sunday no sabbath , who is not ashamed to avouch with open mouth , that the name of sabbath was never given to the lords day , untill it was brought in by iohn knox , & others of the puritan faction in the yeare 1554. what saith he then to the homilies of our church , which were set forth in k. edw. 6. his raigne , and so i am sure before 1554. by 3. or 4. yeares ; now these ( to omitt innumerable testimonies more , both out of ancient fathers , and the prelates of this land ; too large to be comprehended in a parenthesis , being now to furnish a pretty treatise ) these our homilies ( i say ) so frequently and clearly called the lords day the sabbath day , before iohn knox called it so , 1554. and the same homilies being set forth a fresh by queene elizabeth , 1562. will dr. p. dare to charge the learned and pious compilers of them , a pack of puritans , or ( as * some other ) novell sabbatarians ? but this by the way ) by which violation ( i say ) of the sabbath or lords day , god is intolerably dishonoured , and his religion disgraced through outragious libertinisme : what an invention of antichristian tyranny hath broken in at the opening of this great sluice ? what havock is made in our church by sundry of the hierarchy in suspending godly ministers , depriving them of their liberty , livelyhood , and freeholds , against all lawes of god and man , so as they , their wives and children are exposed to beggery and all misery , and their flocks to be devoured of the wolves , and to become a prey to that roaring lion ; and all this , because they dare not offer violence to their consciences , in doing that , which should dishonour god , indanger their owne , and their peoples soules , abase before god and man the authority and dignity to their ministry , condemne the innocent people of god , and call the wicked righteous , teach inferiours rebellion to their superiours , and in a word hasten the pulling downe of vengeance from heaven upon the land ? o ye heavens , stand amazed at this sight ! tell it not in gath , nor publish it in the streets of askelon , least the daughters of the philistims rejoyce , least the daughters of the uncircumcised triumph . what could the pope have done more , then some of our prelates have done in this kind , for the darkening of the glory of christs kingdome , and for the setting up of antichrists throne againe in this land ? but our lord sayth , ye shall know them by their fruits . besides , what impudency and impiety hath broken out from sundry aëry and ambitious spirits , who have dared in their late published bookes upon bookes , to belch out their blasphemies against god , and the power , purity , and profession of the religion established amongst us for so many yeares . nor only is the floodgate of all profanenesse and impiety broken up , in the violation of the 4. commandement , but of the 5. also , when as , by occasion of the publishing of the sayd booke ( which inhibits magistrates and superiours , to restraine or punish youth for taking such liberty on the lords day , as the booke alloweth , and which all other books , writings , monuments of fathers , councells , kings , emperours , divines ancient and moderne , protestants and papists , have universally with one vote and voyce cryed downe , till now but yesterday a new generation of maleferiati hath risen up , out daring and defining the whole world , and god himselfe ) inferiour persons exalt themselves in high contempt against their superiours , as the common vulgar against the magistrate and minister , servants against their masters , children against their parents , and wanton wives against their husbands , which hath caused such outcryes and complaints of masters , for their servants unbridled and uncontrowled outrage on the lords day ; which must also in-jure them with pride and presumption of spirit the whole weeke after , and so their whole life , while like untamed colts they have thus learned to take the bitt betweene their teeth , and so to runne a gallop into all excesse of riot . so as if the booke be not all the sooner called in , and the authors of those late books against the sanctification of the lords day condignly punished ; and a speedy reformation hereofset on foot : how can we looke for a stay of the plague untill the land be consumed ? now the lord make us wise , to lay these things to heart , least he teare in peeces , and there be none to deliver . for as never any christian church hath produced such monstrous impieties : so never any church hath bene the theater of such tragicall examples of divine wrath , as our land is like to be , if we speedily repent not . vnlesse therefore we repent , we shall all likewise perish , as these examples have done before us . now for these so many , so markable examples of gods judgements inflicted upon the violaters and profaners of the lords day , and that in so short a time , even since the booke for such sports was published , we may thus argue and conclude . that , for which the lord inflicteth and executed so many notorious and severe judgements , must needs be a notorious and hainous sin , and so a breach of his holy commandement . but for the violation and profanation of the lords day by sports and pastimes , or by servile works , the lord inflicteth and executeth many notorious and severe judgements , as of late we have seene . erg. the violation & profanation of the lords day is a notorious and heinous sin , and so a breach of gods holy commandement . the major proposition is a maxime in divinity . god punisheth no man , but for sin : and sin is a transgression of gods law : 1. ioh. 3. 4. for the minor proposition , it is so cleare , as it cannot be denied , except men will be senselesse and blind atheists but they that feare god , shall declare the worke of god , for they shall wisely consider of his doing ; as ps. 64. 9. now if the violation or profanation of the lords day be a sin , and so a transgression of gods holy commandement : then of what holy cōmandement , but of the 4. and if of the 4. then the holy keeping of the lords day for the christian sabbath , is grounded upon the 4. commandement , and cōmanded in it , as god hath abundantly testified by his many remarkable judgments , even within this two yeares , as hath bene shewed . ob. but here some may object : god may punish men for the breach of humaine ordinances , which are not the expresse commandements of god. so in this instance , god may punish the violation or profanatiō of the lords day by such sportes , or wakes , as being a breach of a humaine ordinance , or ecclesiasticall institution . answ. i answere it is true , all humaine ordinances , being not against gods word , are to be observed for conscience sake of gods commandement , commanding subjection to all ordinances of men for the lords sake . and if it were a humaine ordinance , to dedicate this day of holy rest to god by a perpetuall vow and decree : then the greater is their sin , that devoure that which is sanctified , and after the vow make inquiry , how it may be violated . so as they ly under the wrath of god , for so doing , and are lyable to the like judgements , without repentance . the epilogve . thus have i presented you with a large scene of late severall examples of gods judgements upon sabbath-breakers , and such a disorderly people , who have bene so presumptuous as to profane the lords owne sacred day , against the monitions of gods faithfull ministers , with unnecessary labour , vaine sports and idle pastimes . to which i might annexmany ancient precedents of like nature which i pretermit , onley one excepted , which is remarkable . in the yeare of our lord 1583. in the famous metropolis of this our land , the city of london , two citizens the one leaving his wife , the other her husband , and committing adultery together on the lords-day , it pleased god to strike them dead with fire from heaven , whilst they were in in the very act of uncleannes , their bodies being left dead in the place halfe burnt up , sending out a most loathsome savour , for a spectacle of gods avenging justice unto others , to teach them both to shun the sin of adultery and of sabbath-breaking too , and to take heed how they commit any sin or wickednesse at any time and especially on gods sacred day , or how they follow dauncing , may-games , morisdaunces , ales , and such lascivious pastimes , b which commonly end in whoredome , adultery as being strong allurements thereunto , this judgment was so famous and remarkable , that laurentius bayenlinke , a forraine historian , in his opus chronologicum orbis universi antwerp . 1611. p. 110. hath thought good to register it to posterity ; if any deeme those judgements strange , or that god should inflict such punishments on this sin , which some now justify , as a part of christian liberty , both in the pulpit & in c printed works . i shall only intreat such to remember , that the whole convocation house , all the archbishops , bishops , archdeacons , and greatest clerks of england in their booke intituled the institvtion of a christian man , subscribed with all their names , and dedicated to k. hen. 8. an . 1537. and k. hen. 8. himselfe in his owne booke inscribed a necessary doctrine and erudition for any christian man set forth by the kings majesty of england , with the advise and approbation of the lords spirituall and temporall , and nether house of parliament , an . 1543. and by the king himselfe , dedicated under his name and title to all his faithfull and loving subjects , and published by vertue of the statute , of 32. h. 8. c. 26. in the exposition of the 4. commandement , have in the very dawning of reformation injoyned all bishops and preachers diligently to instruct and teach the people , committed to their spirituall charge ( and i wish that some bishops would now doe it ) that against this commandement generally do offend all they , which having no lawfull impediment , doe not give themselves upon the holy day to heare the word of god to remember the benefits of god , to give thanks for the same , to pray , to exercise such holy works both publikely in the church , and privately in their houses , as be appointed for such holy dayes : but ( as commonly is used ) passe the time either in idlenesse , in gluttony , in riot or other vaine and idle pastime , doe * breake this commandement . for surely such keeping of holy day , is not according to the intent & meaning of this cōmandement , ( as some new * doctors now dogmatize ) but after the usage & custome of the iewes , ( though some late rabbies would make the world beleeve that the strict sanctification of the lords day , and the restraining of vaine sports and pastimes on it , is iewish , when a ignatius , b augustine , c cirillus , alexandrinus , d ephraim , syrus , e socrates , scholasticus , f theodosius the emperor , g beda , vincentius belvacensis , and generally all authors since , have branded dauncing , sports , and recreations on the lords day both as jewish and heathenish ▪ and i d r iohn white in his way to the true church , defended & published by his elder brother , d r fr. white now bp. of ely , k mr zanchie , l wolfg. musculus , m m r iohn sprint , as popish and licentious ; tending to the overthrow of piety , and desolation of publike governement , ) and doth not please god , but doth much more offend him , and provoke his indignation and wrath towards us . for as n s. augustine saith of the iewes , they should be better occupied , labouring in the feilds , and to be at plough , then to be idle at home . and women should better bestow their time in spinning of wool , then on the sabbath-day to loose their time in leaping or dauncing , and other idle wantonnesse . now if the whole clergy , king , state , and parliament were so quicke-sighted as in those times of darknes to see a lords day sabboth in the 4. commandement , to be wholly , onely and intirely dedicated to god and his true worship , as they there teach ; and so pious as to beleeve , that the exercise of vaine idle sports , pastimes , and dauncing on it , did much more offend god , then ploughing or spinning , and provoke his wrath and indignation towards us ; no wonder if we in the cleare sunshine of the gospell behold so many sad spectacles of his wrath , and indignation against the offendors of this commandement in this kind , to teach these blind seers , and seducing guides ( as o bp. latimer long since named them ) that god is now as jealous for the sanctification of his day , and as much offended with the profanesse of it , and infringers of the fourth commandement , by unnecessary labours , travell , or idle pastimes , as he had bene in any age , if not rather much more , in regard of the great light of the gospell , that hath for these many yeares so clearly shined amongst us , which if they will not yet beleeve , i shall at once close up their mouthes with the resolution of our homilies ratified by p act of parliament , and the 35. article of our church , to which these novellers have subscribed , and whose patronage they pretend against all q novell sabbatarians : but alas ( saith r the homily ) all these notwithstanding ( and i pray god , i may not still say notwithstanding all these fresh examples ) it is lamentable to see the wicked boldnesse of those , that will be counted gods people who passe nothing at all of keeping and hallowing the sunday . and these people are of two sorts , the one sort , if they have businesse to doe , though there be no extreame need , they must not spare for the sunday , they must ride journeyes on the sunday , they must drive and carry on the sunday , they must come and ferry on the sunday , they must buy and sell on the sunday , they must keepe markets and faires on the sunday , finally they use all dayes alike , worke dayes and holy dayes are all one . the other sort is worse ( so the homily against these ‡ new masters , who make labour in mens callings on the lords day worse and more unlawfull then dauncing & pastimes , contrary to the judgement of s s. augustine , gregory the great t alensis and all u writers since who unavoce resolve , that it is better and more lawfull to plough and spin on the sabbath-day , then to daunce : ) for allthough they will not travell and labour on the sunday , as they doe on the worke day , yet they will not rest in holinesse as god commandeth ; but they rest in ungodlinesse and filthinesse , prauncing in their pride , pranking and pricking , pointing and painting themselves to be gorgeous and gay , they rest in excesse and superfluity , in gluttony and drunkennesse ( as they doe at wakes , ales , and may-poles ) like ratts and swine , they rest in brawling and rayling , in quarrelling and fighting , they rest in wantonnes ( and what else is dauncing , moris-dauncing , maygaming &c. ) into-ish talking , in filthy fleshlines , so that it doth too evidently appeare , that god is more dishonoured and the devill better served on sunday , then upon all the dayes of the weeke besides . and i assure you , that the beasts that are commanded to rest on the sunday , honour god better then this kind of people , for they offend not god , they breake not their holy dayes . wherefore , o ye people of god , lay your hands upon your hearts , repent and amend this grievous and dangerous wickednesse , stand in awe of the commandement of god , gladly followe the example of god himselfe , be not disobedient to the godly order of christs church used and kept from the apostles times untill this day , feare the displeasure and just plagues of allmighty god if ye be negligent , and forbeare not labouring and travailing on the * sabbath day , and doe not resort together to celebrate and magnifie gods blessed name in quiet holinesse and godly reverence . i shall conclude all with the words of the councell of paris under lewis and lotharius . anno 829. li. 1. c. 50. & . li. 3. c. 5. & 19. multa alia terribilia judicia &c. many other terrible judgments have bene , and hetherto are , whereby is declared how much god is offended with the dishonour of this day . wherefore the imperiall highnesse is specially to be implored of the ‡ preists , that this power ordained of god for the honour and reverence of so great a day , may put a feare into all men , least none of what condiō soever presume on this holy and venerable day to use these and the likesports , dauncings and leapings hereafter , because while they doe these things , they both darken the glory of christianity , and give occasion to the blasphemers of christs name the more to dishonour him . we require also , and earnestly intreat , that in the observation of the lords day , as we have a longe time beseeched you , you use due care that unlesse great necessity constraine you , free your selves on that day , as much as may be from worldly cares and sollicitousnesse . and that which becometh the honour of so great a day , that both you your selves doe it , and by your example doe teach and compell yours to doe it . we wholsomly admonish all faithfull people , that they give due honour and reverence to the lords day , because the dishonour of this day doth both much swarue and abhorre from christian religion , and doth without doubt procure the perill of soules to the violaters thereof ; and with that of the councell of burges , an . 1582. apud bachellum decreta ecclesiae gall. l. 4. tit. 7. c. 21. allthough lords dayes and holy dayes are instituted only for this purpose , that faithfull christians abstaining from externall and gainfull works , might more freely and with greater piety give themselves to divine worship , and to the meditation of the infinite benefits of gods goodnesse towards mankinde , and so being wholly taken up with the wholsome duties of religion , should diligently beware as ignatius admonisheth the philippians , that they should not abuse holy dayes with any disgrace or injuries , yet notwithstanding in our times , it preposterously and usually comes to passe , that both solemne and religious dayes are not only spent in transacting , unlawfull and secular businesse , but likewise in luxury , lasciviousnesse , prohibited sports and pastimes revells , and the exercising of other wickednesses , whereupon it is not to be doubted , that for the greatest part , so many calamities wherewith we are so long since consumed are justly inflicted on us by god , who is incensed against us by so great wickednes . to appease whose present anger and likewise to avert his greater indignation hanging over our heads : we command all parish priests of our province , that they frequently and seriously admonish the people , that on lords dayes they not only keepe themselves from all prohibited works , but likewise that they be ex animo cordially and religiously , present at all sacred misteries of the church , and at the preaching of gods word , and that they pretermit not the works of piety in releiving the poore , comforting the afflicted , and in doing other pious things , wherein christian profession and charity do most of all shine forth . and we exhort all magistrates according to their and our duety , as farre as possibly we may , that they would take care , that those holy and solemne dayes should be holily and piously celebrated , this being principally in their power , and belonging to their charge . neither verily can any manner of governing the common wealth , be better or more praise worthy then that which gives the first place and care to divine worship and religion . finis . christian reader , as these examples have beene displaced , so one of them hath beene omitted in the printing , which because it is notable and worthy consideration , i shall here adde for a conclusion . m r. william noy , that great gamaliel of the law , his majesties late aturney generall , as he had a great hand in compiling and republishing the late declaration for pastimes on the lords day ( thrust out by his , and a great prelates practise , to thwart iudge richardsons good order for the suppressing of wakes and revels in somersetshire , and the iustices of that shires petition to his majesty for the continuance of it , and to make way for a starchamber censure against m r. prynne ) so he eagerly persecuted this wel-deserving gentleman of his own profession and society , ( to whom he was formerly a friend in appearance , but an inveterate enemy in truth ) for his histrio-mastix , compiled onely out of the words and sentences of other approved authors of all sorts , against the use and exercise of stage-plaies , enterludes , morisdances , maygames , may-poles , wakes , lascivious mixt dancing , and other ethnick pastimes , condemned in all ages , without any thought or suspition of giving the least offence , either to the kings most excellent majesty , the queene , or state , as he averred in his answer upon oath . and although this book was written 4. yeares , licensed almost three , printed fully off a quarter of a yeare , and published 6. weekes before the queenes majesties * pastorall , against which it was falsely voiced to have beene principally written ; diligently perused and licensed by m r. thomas buckner the then archbishop of canterbury his chaplaine , both before and after it came from the presse , entred in the stationers hall under the wardens hand , printed publikely in three authorized printing-houses , without the least controll , and published by the said licensers direction , who would have nothing new-printed in it , as appeared upon oath at the hearing : and although m r. noy himselfe ( to whom he presented one of the bookes ) upon the first reading of it , commended it , thanked him for it , oft affirmed that he saw no hurt in it , and at the hearing confessed , that the worst and most dangerous phrase and passage in it , might have a good and faire construction , and schollers would all take it in a good sence ; yet he handled the matter so ( by * suppressing the gentlemans exhibits and defence , wresting his words and meaning , refusing to discover the particulars of the booke on which he would insist , though ordered so to doe by the court , it being else impossible to instruct counsell how to make a reply , and by tampering under hand with some of his counsell by no meanes to make any justification or defence to cleare his innocency though the party earnestly intreated , and gave them instructions to the contrary ) that the poore gentleman at last received the heaviest y censure that this latter age hath knowne , all circumstances considered , being expelled the vniversity of oxford and lincolnes inne , thrust from his profession in which hee never offended , fined 5000. pound to the king , ordered to stand on two severall pillories , and there to lose both his eares , his bookes to be there burned before him , and to suffer imprisonment during life besides . which sentence thought by most that heard the cause to bee meant only in terrorem , without any intention at al of execution , being respited for above three moneths space , and in a manner remitted by the queenes most gracious mediation ; was yet by this atturnies and a great prelates importunity , beyond all expectation suddenly and severely executed , without any the least mitigation , few of the lords so much as knowing of it . the gentleman hereupon is set on the pillory at westminster and there lost an eare ; mr. noy like a joyfull spectator laughes at his sufferings , and this his great exploit he had brought to passe , which divers there present observed and condemned in him . the gentleman like an harmelesse lambe tooke all with such patience , that hee not so much as once opened his mouth to let fall any one word of discontent . yet that just god and soveraigne lord of heaven and earth , z who beholdeth mischiefe and spite to requite it with his hand , and avengeth the innocent bloud of his servants , took this his mirth and malice so hainously , that the same day ( as some about him , and of his owne society reported ) he who thus shed his brothers and companions bloud , by the just hand of god fell a voyding and pissing out his owne : which so amazed him , that he used all meanes he could to smother it from the world , charging his laundres , and those about him , not to speake of it , refusing to acquaint his physicians with it : hereupon hee growes very palid and ill , the physicians wonder at it ; he complaines to them onely of the gravell and stone in his kidnies , till at last he grew so ill with this divine stroke , that he was forced to disclose his griefe to them , yet so as they must faithfully promise to disclose it to no man , for feare people should say it were a just judgement of god on him for shedding mr. prynnes blood : but god would not have this secret long concealed ; his laundres , men , & some gentlemen of his society discover and talke of it : he much vexed in mind , in stead of repenting of what he had done , and seeking to right the party wronged for his irreparable dammage , like a hart or beast once mortally wounded , proceeds on in his former fury , seeks to bring the poore distressed gentleman into fresh trouble & a further censure , brings him oretenus , into the starchamber , reviles him with all maner of uncivell words , moves to have him close prisoner among the rogues in newgate , sels his chamber as forfeited to the house by his expulsion , seiseth his books : and when as the court would not grant his unreasonable malitious motion , above 5. weeks after in the long vacation , when most of the lords were gone , and his majesty in his progresse , drawes up an order of his own making in starchamber for the gentlemans close imprisonment ( the last order he ever made ) caused the register to enter it , and sends it to the tower to be executed the same day he went to tunbridge waters , without the lords or courts privity . the day following drinking of those waters he was in miserable torture , in so much that most dispaired of his life , and some reported he was dead : and hearing there , that his disease of voyding bloud was then publikely known and talked of in london , he was so vexed at it , that hee fell out with his physicians and servants , rayling on them like a frantick man , as if they had betrayed him , and disclosed his secrets ; yea it so fretted and gnawed his heart & conscience , that it made his very heart & intrails to perish : and about a fortnight after brought him to his end . being opened after his death , ther was not a drop of bloud found in his body , for he had voided al out before , his false malicious hard heart with inward fretting & vexing was so consumed & shrinked up , that it was like an old rotten leather purse or meere scurfe , the physicians never seeing the like before , his flesh and kidnies were as black as an hat , his intrails ( except his lungs onely ) all putred ; and his carkas a miserable spectacle , but no stone that could trouble him was found about him : his funerall according to his desire was so private , that there were hardly gentlemen enough to carry him to his grave , but that some came in by accident . his clients the players , for whom he had done knight-service , to requite his kindnes , the next terme following make him the subject of a merry comedy , stiled ; a projector lately dead ; wherein they bring him in his lawyers robes upon the stage , and openly dissecting him , find 100. proclamations in his head , a bundle of old motheaten records in his maw , halfe a barrell of new white sope in his belly , which made him to scoure so much , and yet , say they , he is still very black & foule within . and as if this voiding of all his owne blood , & publike disgrace on the stage were not sufficient to expiate the wronged gentlemans bloud & infamy : himselfe in his last will layes a brand on his owne son and heire : bequeathing all his goods and lands not therein given to others , to edward his eldest son to be scattered and spent , nec de eo melius speravi : enough to make a dutifull child turne unthrift , & a signe of a dispayring man. which son of his upon his own challenge & rashnes hath since beene slaine in a duell in france by captaine byron , who escaped scotfree and had his pardon . thus hath god punished bloud with bloud : thus hath he dealt with one of the chiefe occasioners of this * declaration , & burner of that book , which learnedly manifested the unlawfulnes of the severall sports and pastimes countenanced in it , especially on the lords own sacred day out of old and new writers of all sorts , & specified divers judgements of god upon the authors , actors , & spectators of them , not unworthy consideration in these sable times of plagues and judgements . o consider this & all other the foregoing examples , ye impious prelates , that so far forget the lord , as still to silence , excommunicate & persecute godly ministers for not reading this declaration ( though there be no canon , statute , law or precept extant that requires it ) to the ruine , not so much of them , as their poore innocent peoples soules : ye that in these dolefull daies of plague and pestilence suppresse , neglect all publike fasting , preaching and praying , which now if ever should be cried up & practised , and in stead thereof give your selves over to * dancing , feasting , playing , * sabbath breaking , to draw downe more wrath and plagues upon us . you who oppresse & maliciously persecute godly men , for crossing you in your delights of sin , lest ye now perish as these have done , & so much the rather , because you have al these presidents to admonish you , and yet will not be warned . well , if you will not be admonished but proceed as you have done , if you perish , thanke your selves ; i can say no more to you but this : * discite justitiam moniti & non temnere divos . courteous reader , i pray correct with thy pen these mistakes and omissions of the printers , ere thou read the books , errata and omissions . in the title page , l. 17. r. inchoat . l 18. r. cansummat in the epistle , p. 2. l. 3. for with . r. as l. 15. r. hapning . p. 3. l. 4. r. so audaciously . l. 24. f. sins , r. sinewes . l. 27. f. hath , r. have . l. 31 r. in petrus blesensis . p 4. ● . 29. r. pointes . p 5. l. 13. r. and such p. 8. l. 31. f. were as , r. as were in the examples , p. 11. exam. 5. l. 8 were all drowned : adde this omission : as some letters report : others say they were onely in great danger of drowning , a spring tide breaking the ice , but with much labourwer at last saved after 2. or 3. houres space by the helpe of hotes . p. 15 l. 13. f. reare , r reare p. 28. l. 1. f. 1634 r. 1636 l. 2. r. parish of s. giles p. 32. l. 1. f. now , r. enough . l 6. r. dr. h. l. 11. f. invention , r. inundation . l. 23. f. to , r. of . p. 33. l. 19. f. defining , r. defying . p. 38. l. 31. prophanesse , r. prophaners . p. 39. l 1. had , r. hath . l. 18. come , r. rowe . p. 40 l. 30. this , r. his . l. 32. none . r. any . p. 41. l. 20. r. bochellum . p. 36 , in the marg . r. beluacensis . psal. 119. 120. my flesh trembleth for feare of thee , and i am afraid of thy iudgements . levit. 26. 27. 28. and if ye will not for all this hearken unto me , but walke contray unto me : then i will walke contrary unto you also in fury , and i , even i will chastise you seven times more for you sinnes . an advertisement to the reader , covrteovs reader . be pleased to understand , that thorow some oversight at the presse , the foregoing examples are not orderly placed . indeed it was the authors minde that they should have beene otherwise to wit , 1. 2. 3. and so all the rest , in order one after another , as they are numbred in the booke , and to this end gave direction , but the same was not considered of these who where imployed for the printing , untill it was to late . now this we thought good to certifie thee of , that so the mistake may be imputed , to the parties deserving it , and not to the author , who it blamelesse herein . notes, typically marginal, from the original text notes for div a17298-e150 * as he hath done on the 4. commandement itselfe , and on these infringers of it . a nullam habet spem salutis ager quem ad intemperantiā medicus hortatur : sence . b see the doctrine of the sabbath ; the history of the sabbath ; the treatise of the sabbath-day and discourse of the sabbath lately printed : whichthough they condemne the very name of sabbath , as iewish yet they are all characterised with that name and title . * 2. pet. 2. v. 16. c see the history , treatise , discourse , & doctrine of the sabbath accordingly , and sunday no sabbath . d 1. car. c. 1. 3. car. c. 1 e 1. 27. h. 6. 5. 5. & 6. e. 6. c. 3. f of the time and place of prayer . part . 1. of disobedience and unlawfull rebellion . part , 3. p. 293. 293. g the prayer after the 4. and 10. commandement . h canon . 13. 163. i article 35 of ireland . 56 k queene elis ▪ injunct : 20. l homil. 162. in matth. fol. 308. hom. 28. in mar. f. 35. hom. 56. in lu. f. 141. hom. 36. in ioan. f. 77. hom. 88. in act. m comment . in matth. 12. & 14. p. 376. 423. in ioan. 7. f. 293. n history of the sabbath . part . 2. c. 6. inst. 9. 10. o d. ●ooklinghton sunday no sabbath p. 8. p concio 6. 9. 19. 20. 21. notes for div a17298-e1500 1634. 1634. aprill . 20. 1634. 1634. 1634. 1634. eccl. 11. 9. 1635. 1634. 1634. 1635. 1635. ‡ deut. 28. 22. 1634. 1634. notes for div a17298-e3420 ‡ homily of the time and place of prayer . part. 1. pag. 124. 125. 126. * hom. against rebellion part . 3. pag. 292. * doctor wh. bp. of ely. notes for div a17298-e3600 a so the statute of 1. caroli c. 1. stiles them . b vincentius volnacensis spec. moral . li. 3. ps . 9. distin. 6. master northbrooke stubs , brant lovel , and others in their treatises against dauncing . c the late treatise , history and discourse of the sabboth , sunday no sabbath , doctor pri. and a soveraigne antidote against sabbatarian novelties . * ergo it is in force and the profaning of the lords day a sin against it . * as the treatise history discourse of the sabbath . a epist. 6. ad magnesianes . b tract . 3. in ioh. de 10. chordis . c. 3. in ps. 32. 91. de consensu euang. li 2. c. 77. c in ioh. euang. li. 8. c. 5. d homily de festis diebus . e eccl. hist. l. 7. c. 13. f codicis theodosij li. 15. tit . 5. lex . 5. g enare in ps. 91. i edit . 5. lon. 1624. sect. 38 n. 1. p. 110. se. 43. digr . 46. n. 6. p. 165. 186. k in 4. preceptum . l in iohn e● . c. 7. fol. 273. m proposition for the christ. sabbathd . p. 4. n in iohan. tract . 3. in ps. 32 ▪ & 91. de 10. chordis c. 3. ( h ) speculū morale li. 3. part . 9. c. 6. o in his sermons . p 13. eliz. c. 12. which ratifies the 39 articles . q the treatise and history of the sabbath . r part. 1. of the time and place of prayer . p. 126. ‡ treatise of the sabbath-day . p. 231. s tract . 3. in ioh. in ps. 32. & 91. de 10. chordis c. 3. t apud alex . alensis summ . theologiae part . 4. q. 11. m. 2. art. 11. u media villa peraldus nider volaterranus f. martyr , musculus , stuckius , aretius , hyperius , szegedine , angel. de clavasio . dr ▪ bound , dr criffith , williams practise of piety , osmund lake , and infinite others ▪ * see the homily 8. times styles the lords day and the 3. homily of rebellion twice . ‡ note . notes for div a17298-e4390 examp. 57. * one of the actors wherof and hee who first shewed his booke to the king within few moneths after came to bee his fellow prisoners in the tower for a reall comentary on his misapplyed text * the iudge who upon his reference suppressed these exhibits contrary to law & promise to the gentleman , was himselfe not long after unexpectedly thrust out of his place before he knew of it . y the great lord that began this censure lost his lady in childb●d some three dayes after , who much grieved at this sentence and blamed him for it . which lord riding the last christ-tide into the country to keepe his christmas on the lords day , his coach and honor in the plaine street at brainford were both overturned and laid in the dirt , himselfe sore bruised , and thereupon forced to keepe his chamber a good space , there being some doubt of his recovery for a time . z psal. 10. 14. * the occasion of most of these tragicall examples . * neh. 13. 17. 18. * bishops saith augustine cont. btil . l. 3. c. 6. ) were all wont vaine dances to reprove , but now they are so farre from it , that they to dance doe love . thomas lovel his dialogue . witnes their late oxford pro phane plaies and dances . * virgil. no king but jesus, or, the walls of tyrannie razed and the foundations of unjust monarchy discovered to the view of all that desire to see it wherein is undeniably proved that no king is the lords anointed but jesus ... / by henry haggar. haggar, henry. this text is an enriched version of the tcp digital transcription a43676 of text r31087 in the english short title catalog (wing h187). 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. 125 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a43676 wing h187 estc r31087 11771585 ocm 11771585 48878 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. a43676) transcribed from: (early english books online ; image set 48878) images scanned from microfilm: (early english books, 1641-1700 ; 1485:5) no king but jesus, or, the walls of tyrannie razed and the foundations of unjust monarchy discovered to the view of all that desire to see it wherein is undeniably proved that no king is the lords anointed but jesus ... / by henry haggar. haggar, henry. [58] p. printed for giles calvert ..., london : 1652. numerous errors in pagination. reproduction of original in the union theological seminary library. eng providence and government of god. great britain -history -commonwealth and protectorate, 1649-1660. a43676 r31087 (wing h187). civilwar no no king but jesus: or, the walls of tyrannie razed, and the foundations of unjust monarchy discovered to the view of all that desire to see haggar, henry 1652 24691 5 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2008-01 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-09 john pas sampled and proofread 2008-09 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion no king but jesus : or , the walls of tyrannie razed , and the foundation of unjust monarchy discovered to the view of all that desire to see it . wherein is undeniably proved , that no king is now the lords anointed , but jesus : and the designe of god now upon the face of the earth , is briefly laid open : and the rulers of the nation , with their present power and authority , plainly proved to be of god ; and therefore ought to be honoured and obeyed by all men living under them . being considered in the following particulars . by henry haggar , a servant of christ , and of the commonwealth of england ; sometimes belonging to the garison of stafford . wo to the crown of pride — for , the lord of hosts hath purposed it , to stain the pride of all glory , and to bring into contempt all the honourable of the earth . isai. 28.1 . with 23.9 . and behold , a king shall reign in righteousness , and princes shall rule in judgement . isa. 32.1 . london , printed for giles calvert , at the signe of the black spread-eagle at the west-end of pauls . 1652. to the reader . courteous reader , whosoever thou art that lovest either peace or happiness , here or hereafter , to thee , in all love , i commend these ensuing lines , with an earnest desire that thou mayst profit by them . and to that end , let me intreat thee to read and consider them impartially ; trie and measure them by that true touch-stone , and infallible rule , which is the word of god : ask him for wisdom to discern between things which differ ; and the lord give thee understanding in all things . the mark i chiefly aim at , is , to unfold the fraud and deceit of the man of sin , and to lay open that mystery of iniquity in which he worketh by his instruments , with all deceivableness of unrighteousness , to deceive the hearts of the simple ; and to shew what rights and titles he doth falsly claim in these evil days ; and how grosly men mistake , in giving him what is proper to god , both in church and commonwealth . i know thou canst not be ignorant of the great change that god hath wrought in this nation , in a few yeers ; for which cause , many men do gnaw their tongues for anger , and are ready to blaspheme the god of heaven , being not afraid to speak evil of dignities and powers which are set up and established by god , ( who pulleth down one , and setteth up another , whom he pleaseth . ) and for want of knowledge in these things , men perish as in the gainsaying of korah , being found fighters against god , and are brought into the pit of destruction unawares , to the ruine of body , soul , and goods . which things having been by me considered in some measure , according to the understanding the lord hath given me , i finde my self in conscience bound , and by love and pity constrained , to speak what i know and am sure of , to others ; having learnt it chiefly out of the scriptures , and somewhat by considering the times , and the conditions of men in these days of danger and peril , in which so many make shipwrack of faith and a good conscience : i therefore am bold to present these lines to the view both of friends and enemies ; by which i shall discharge my duty towards god and man in some good measure , and shall be at peace in my self , when i know i have not hid my talent in a napkin , nor kept back any thing that might be profitable to my country-men & acquaintance amongst whom i live . but it may be some will say , that it is too weighty a piece of work for me to meddle with ; i should have left it to some wise and learned men , that are better able to distinguish between things which differ . to which i answer : what i have done well , was not too hard for me to do . secondly , it hinders none of the wise and prudent of the nation that fear god , from doing more . thirdly , these are the days in which god is pleased to chuse and make use of foolish and weak instruments in the worlds account , to confound the wisdom of the wise , and to bring down the strength of the mighty , and to bring to nought the understanding of the prudent : and if god make choice , let men take heed how they refuse . therefore , courteous reader , let not the weakness of the instrument cause thee to slight any thing that may be profitable ; but what is agreeable to truth and sound reason , receive in love ; and what is contrary , reject . and thus with my unfeigned love to all that wish themselves happiness , i rest , being ready to serve them in all things lawful and convenient to the utmost of my power , henry haggar . the epistle , to the saints in the order of the gospel , with all that truly fear god : grace , mercy , and peace , be multiplyed to you , through the knowledge of god , and our lord and savlour jesus christ . dearly beloved , seeing it is the portion of the saints , and children of god , living in this generation ( especially in this our nation of england ) to partake of such great mercies ( from god our father , and from our lord and saviour iesus christ ) as to live under such rulers ; and that the lord hath set over us such in authority , as are for the praise of them that do well , and for the punishment of evil doers ; so that under them we may live a quiet life in all godliness and honesty : it is therefore expedient , that we and all that truly fear god , should labour to walk worthy of these mercies ; and to sh●w forth our thankfulness by our obedience , both tawards god , and those men whom he hath set over us ; that so the lord may still delight in us , and rejoyce over us to do us good , and to bless us with all manner of blessings ; both spiritual and temporal : that we being thus delivered from all our enemies , may serve him that hath wrought this great deliverance for us , without fear , in holiness and righteousness all our days : walking as his children , blameless and harmless , without rebuke , in the midst of a crocked and perverse nation , shining as lights in the world , holding forth the pure word of life . therefore i exhort you , and every of you ( professing godliness in sincerity ) in the name of our lord iesus christ , and by the mercies that we have received from him , and by him from god our father , that we may with all diligence labour and exercise our selves ( as our beloved brother paul hath given us an example , act. 24.15 , 16. ) to have always consciences void of offence , both towards god , and towards man . and for as much as we believe with him the resurrection of the just and unjust , and the eternal judgement , that shall be at the appearing of our lord and saviour iesus christ : seeing we look for such things , let us consider what manner of persons we ought to be , in all holy conversation and godliness , looking for , and making hast unto the coming of the day of god : knowing , that we which patiently continue in well doing , shall then receive the reward of righteousness , which is a crown of righteousness and glory ; that in due time we shall reap if we faint not . therefore , dear friends , let not us be ignorant of gods great work , which he is now a working upon the face of the earth ; but let us that be children of the day , be sober and watch ; knowing that these are the days of vengeance , in which all things must be fulfilled that are written in the prophets : and the signes of the coming of the lord are upon the face of the earth ; even distress of nations , and perplexity , kingdom against kingdom , and city against city ; and mens hearts failing them for fear , and for looking after those things which are coming on the earth : but yet let us remember the promises , rom. 10.13 . it shall come to pass that whosoever shall call upon the name of the lord shall be saved : and again ; heb. 13.5 , 6. he hath said , i will never leave thee , nor forsake thee ; so that we may boldly say , the lord is our helper , and we will not fear what man can do unto us ; therefore let us remember the words of our lord christ , luke 21.28 . when these things begin to come to pass , then look up and lift up your heads , knowing that your redemption draweth nigh . wherefore this is my humble advice to all that fear the lord , that we labour now to approve our consciences before god , by being to him that redeemed us , a peculiar people , zealous of good works ; knowing that is the end of our redemption and preservation , tit. 2.14 . let us therefore consider , that christ is that great prophet , by whom god hath spoken to us in these last days , heb. 1.12 . and that we are commanded to hear him in all things whatsoever he shall say unto us , act. 3.22 , 23. and his sheep are they that hear his voice , and follow him , joh. 10.27 . and the voice of a stranger will they not follow , vers. 5. and we are his friends if we do whatsoever he hath commanded us , joh. 15.14 . and he that hath his commandments and keepeth them , it is he that loveth him , joh. 14.21 . for this is the love of god , that we keep his commandments ; and his commandments are not grievous , 1 joh. 5.3 . but he that saith he loveth christ , or knoweth christ , and keepeth not his commandments , is a lyer , and the truth is not in him , 1 joh. 2.4 , 5. with joh. 18.24 . and whosoever transgresseth and abideth not in the doctrine of christ , hath not god ; 2 joh. 9. and if any shall come to you and preach any other doctrine then what is already preached , receive him not , ver. 10. yea , if we , or an angel from heaven shall preach any other gospel then that which we have preached to you , ( saith paul ) let him be accursed ; as we said before , so say i now again , let him be accursed gal. 1.9 , 10. for how shall we escape if we neglect so great salvation as was first preached by the lord himself , and was confirmed to us by them that heard him : god bearing them witness both with signes and wonders , and divers gifts of the holy ghost , according to his own will ? heb. 2.3 , 4. wherefore , dear brethren and beloved in the lord , let us contend earnestly for the faith that was once delivered to the saints , jude vers. 3 , 4. even as it was delivered at the first by the lord himself , and his holy apostles : for there are certain men crept in unawares , which do turn this grace of our lord jesus christ into wantonness , and deny the lord that bought them , in their actions , although they confess him in their words ; and do also think to make us forget and deny him , by their dreams , which they tell every man to his neighbour , as the lord saith jer. 23.27 . let us therefore , seeing we know these things before , beware lest we also being led away with the errour of the wicked , fall from our own stedfastness ; but let us grow in grace , and in the knowledge of our lord and saviour iesus christ : let us abide in his love , by keeping his commandments , joh. 15.10 . and continue his friends , by doing whatsoever he hath commanded us , ver. 14. so shall we have a good conscience , void of offence towards god , through our lord iesus christ , and boldness and access with confidence through faith in his blood , unto that throne of grace , where he ever liveth to make intercession for us . to him be glory for ever . lastly , we must exercise a good conscience towards man , even by doing to all as we would they should do to us : but in a special manner , we ough to have respect unto the magistrates whom god hath set over us , to do to them even as we would they should do to us ; viz. if we would that they should protect and preserve us in well-doing , we ought also to assist and aid them , both with persons and estates , without which they are not able to suppress wicked and ungodly men ; they being , without us , but private or particular persons : therefore i desire that all christians may be put in minde to be subject to principalities and powers , and to obey magistrates ; to be ready to every good work , and not to speak evil of any man ; to be no brawlers , but gentle , shewing all meekness to all men , tit. 3.1 , 2. we know also , that there is no power but is of god ; for the powers that be , are ordained of god : and therefore , he that resisteth them , resisteth the ordinance of god : especially when rulers are not a terrour to good works , but to the evil ; therefore we must needs be subject to such , not onely for wrath , but also for conscience sake : let us consider them as the servants of god , set over us for our good , to take vengeance and execute wrath upon them that do evil . let us render to all their due ; tribute to whom tribute is due ; custom to whom custom , fear to whom fear , honour to whom honour belongeth : see rom. 13. but i know some will object , that we ought indeed to pay tribute and custom to whom it is due , and to give honour to whom honour belongeth : but it belongs not to this present power and authority ; for the scripture saith , that we should fear god , and honour the king , and that we should be subject to every ordinance of man for the lords sake , and to the king as supreme : but these have rebelled , and slain their king ; therefore neither honour , obedience , nor tribute belongs to them . to which at present i answer , that to the end this stumbling-block may be taken away , and a right understanding may come in the place , and a true affection to these present rulers may be begotten in the hearts of those people that stumbled , and a general reconciliation might speedily be brought forth amongst all men ; i have presumed to present these ensuing lines to their view : knowing before that enemies will except against the most perfect truth , and soundest reason , ( witness their excepting against the word of god ) but friends will bear with infirmities . wherefore i desire you that are friends , when you have read and considered what i have written , and tried it by the word of god , if then you shall finde any thing too light or useless , that you will impute it to that imperfect part which in some measure doth dwell in all men ; and remain fully assured , that what i want in words and expressions , is fully made up in my affection toward the state and commonwealth in general . thus , destring that what is according to truth and sound reason may be profitable to all , i commit what is written to your serious consideration , and impartial judgement ; and you into the hands of the lord ; and remain , to the utmost of my power , your faithful brother , stedfast in the faith of the gospel of iesus christ ; and his servant for your sakes , henry haggar . the particulars of the book are in order at followeth . i. that it is god alone that ruleth in the kingdoms of men , and they have nothing to do to question him how ; whether it be by kings , as supreme heads , as in and after the days of saul , david , and solomon ; or by the elders of the people to rule and judge them , as before there was any king but god himself in israel . ii. what it is to rule with god . iii. what was the original of monarchy amongst men ; or whence it first came , that a man should bear the name of king over the people of god . iv. who is of the royal blood . v. who is now the lords anointed . vi . what is gods desine against the kings and rulers of the nations in these last days . vii . wherfore he will destroy them . viii . what they may or should do , to escape the hand of god lifted up against them . ix . what the saints and people fearing god , should do in these days of vengeance . x. their duty to this present power acknowledged , and they vindicated from the reproaches and slanders falsly cast upon them by wicked men ; viz. that they , are the false prophets of the last times , and those that cause divisions and offences contrary to the doctrine of christ , and the ignorant and unlearned that peter speaks of , which wrest the scripture to their own destruction , and despise government , and are not afraid to speak evil of dignities , and will not obey magistrates , but have slain their king , &c. no king but jesvs , &c. and now , according to the method propounded , i shall proceed to shew first , that it is god alone that ruleth ; and men have nothing to do to question how : whether it be by kings as supreme heads , as in and after the days of saul , david , and solomon ; or by the elders of the people to rule and judge them , as before there was any king but god himself in israel . but now let me not be mistaken and abused , as if i went headlong , without wisdom or the fear of god , to rail against kingly power , or kings ; like those that spake evil of things they know not : for i approve of kings and rule by kings , as well as of ruling or judging the people by elders ; but it must always be considered , in all ages and generations of the world , what rule and rulers god doth approve of : for it is he that setteth up one , and pulleth down another ; and he it is that ruleth in the kingdoms of men , and giveth them to whomsoever he will ; yea , and setteth over them the basest of men , dan. 4.17.25 . and now let us consider , if the god of heaven did in that age take away the kingdom and dominion of the whole earth from nebuchadnezzar , that head of gold , and turn him out a grasing among the oxen , and give his kingdom to whomsoever he pleased ; then let not men in this generation think it strange , though god almighty hath taken away the kingdoms of england , scotland , and ireland ( which are but a small part of the earth ) from charles stuart , and given them to the honorable parliament , which were indeed at first confirmed by him , before his evil counsel had drawn him away from them ; therefore none can say they gathered together without him , to conspire against him ; for they gathered together to him , and were confirmed by him , and with him , and he with them ; and so were a lawful assembly of magistrates according to the law of god and a lawful parliament according to the law of nations ; and from this lawful assembly , and powers ordained of god , he withdrew , and by evil councel rent himself from them , and would come no more at them , notwithstanding all the invitations they gave him in all humility , as will yet appear by their propositions and remonstrances : all which plainly sheweth the immediate hand of god against him and against his family ; his sins and the sins of his forefathers being now at the full . and further , let it be considered , that god will have the living men to know that the most high ruleth in the kingdom of men , and giveth it to whomsoever he will ; yea , and settetth over it the basest of men , dan. 4.17 now if the lord will take a kingdom from a king , and give it to the basest of men ; how can the most honourable of men help it ? they may gnaw their tongues for anger , and blaspheme the god of heaven ; yea , they may be found fighters against god , as many have been ; but they shall not prosper : as we see they have not in our days ( consider it : ) for it was not because they wanted the noble blood ; for they had the king himself , and the greatest nobles in the land with them : neither was it because they wanted stout men of resolved spirits ; for they had of the prime of the nation , as they themselves have oftentimes boasted ; and for the number of men they far exceeded , and the affections of the country were generally towards them ; therefore it was the immediate hand of god against them , who in his time pulleth down one , and setteth up another , whom he pleaseth ; who at this time hath pulled down the king and lords of this nation , and hath and will make the elders thereof rulers and judges in their places ; and who can say to him , what doest thou ? be wise now therefore , o ye kings , and be instructed , ye that are judge's of the earth , psal. 2.10 . be still and know that he is god : learn to know that the lord of hosts is with us , and the the god of jacob is our refuge , psal. 46.10 , 11. again , that god alone is king , and ruleth the nations how he pleaseth , or by whom he pleaseth ; is evident , by considering that in 1 sam. 12.12 . where the lord by samuel reproveth the children of israel for chusing another king besides himself , in these words : and you said , nay , but a king shall reign over us , when the lord your god was your king . and again he saith , when they said , give us a king , they rejected the lord that he should not reign over them , 1 sam. 8.7 . therefore the lord lamenteth over them , saying , o israel , thou hast destroyed thy self , but in me is thine help . i will be thy king for there is none other that may save thee in all thy cities , hol. 13.9 , 10. again , the people of the nation of england , need not so much to wonder and be disturbed at what the lord hath done : for it was always gods way and work , if any king displeased him , he would pull him down , and set up another , whom he pleased ; yea , even the basest of men : therefore saith dan. 2.21 . he changeth the times and seasons , he removeth kings : witness also his dealing with the kings of israel . first , his rejecting of saul from being king , and rending the kingdom from him , and giving of it to his neighbour , 1 sam. 15.23 , 28. secondly , the lord rent the kingdom again from david's house for solomons idolatry , 1 king. 11.11 . and gave it to jeroboam his servant ; which came to pass , ver. 30 , 31. thirdly , the lord took away the kingdom from his house , in the days of his son nadab ; and gave it baasha the son of ahijah , 1 king. 15.25 , 26 , 27 , 28. fourthly , he took it away from him , and gave it to zimri his servant : see 1 king. 16.2 , 3 , 15. and for his wickedness he gave it to omri , ch. 16.22 , 23. again , the lord took away the kingdom from the house of omri : in ahabs days it was prophesied and accomplished in the days of joram . see king. 9.6 , 7 , 8 , 9. to the end , thus it is cleerly proved that god alone ruleth in the kingdom of men , and giveth it to whomsoever he pleaseth . but it will be objected . that god did this to them for their wickedness ; but who can say king charles was so wicked ? answ. as for his wickedness , it 's possible to make it appear he had some , but i shall leave that to god to judge of : onely this i dare assirm that some of the fore-named kings were as good and as holy men as king charles and did as many good things for the honour and glory of god in their generation as ever he did ; and had as much of the knowledge of god in them , and more then ever he had ; as it appeareth by saul , 1 sam. 10.9 , 10 , 11 , 12 , 13. david and solomon . therefore , for shame , let not that be pleaded : for if saul , onely for sparing the sheep and oxen with a good intent to offer sacrifice to god with them , and for shewing mercy to agag king of the amalekites , must have his kingdom rent from him , 1 sam. 15.19 , 20 21 , 22. because he had left undone the commandment of god ; surely then it may be proved , by the things already declared against charles stuart in print , to the view of all men to which i refer you , that he was so great a sinner , that the great god that searcheth the hearts , and is a true , beholder of the inward parts of man hath seen so much evil in him , as might in justice move him to take away his kingdom and dominion from him , and lay his honour in the dust ; and will without question , at the great day , make it appear to the faces of all them that do oppose him ; to whom i leave it with what is written , and proceed to the second , which is to consider what it is to rule with god . we read , hos. 11.12 . the words of the lord by the prophet are these : ephraim compasseth me about with lyes , and the house of israel with deceit : but judah yet ruleth with god , and is faithful with the saints . from whence i thus reason : that that power , which is faithful with the saints , or to the saints , to protect them in well-doing that power doth rule with god . secondly , those people that do the good and acceptable will of god , by keeping the holy and righteous commands of god given by jesus christ in these last days , heb. 1.1 , 2. with act. 3.22 , 23. they are the righteous and holy people , and the saints of god ; and that power and authority that protects and preserves such a people in so doing , doth protect and preserve the saints . but the present power and authority of this nation of england do protect such a people in so well doing : therefore they rule with god , and are faithful to the saints ; and do hereby honour god , by having respect to his children , and them that fear him : and they which honour me , i will honour , saith the lord ; but they which despise me , shall be lightly esteemed , 1 sam. 2.50 . and such a power we must needs be subject to , not onely for fear of wrath , but also for conscience sake : for they are not a terrour to good works , but to the evil . again , those rulers that are a terrour to good works , do not rule with god : for rulers and powers ordained of god , are not a terrour to good works but to evil . see rom. 13.1 , 2 , 3. therefore , saith the lord , ( prov. 29.2 . ) when the righteous are in authority , the people rejoyce : but when the wicked bear rule , the people mourn . and the truth is , were it not to suppress the wicked that would destroy the saints , as cain slew his brother abel , there should need no power nor law amongst men , but the law of love : for the law was not made for the righteous man , but for the lawless and disobedient , &c. and the powers that are ordained of god , were not ordained to be revengers of wrath upon good men that keep the commandments of god , but upon evil men that break them . and thus it is plain , that those magistrates and rulers which are faithful with the saints , to preserve and keep them in well-doing , that power is of god and ruleth with god ; and it shall stand against all opposers . and we may safely conclude , that that power which is used to vex persecute and destroy the saints and honest men searing god , is not of god ; and therefore it shall not stand . but the power in king charles his days was so used , as many honest conscientious men can testifie by woful experience : therefore it was not of god , and is thrown down . but it will be objected , that now since the king is gone , there is as great persecution , taxing , and oppressing of men , as ever . to which i abswer , i positively deny that honest conscientious men that fear god , and desire to live in peace , are persecuted as before : but indeed , if any conspire and rebel against this present power of the nation of england , so wonderfully set up and preserved by god himself ; it is their policie and good wisdom to suppress such malignant spirits , by confining their persons to such places as they may do least hurt in and by sequestring their estates , to make use of them for the best advantage of the commonwealth . and indeed , to that end they are a power ordained of god , even to take vengeance and execute wrath upon them that do evil . therefore if any man would not fear the present power , let him do that which is good , and he shall have praise of the same . see rom. 13.2 , 3 , 4. secondly , whereas many complain of taxes , and oppression by taxes more then ever ; i answer , there was never such occasion for taxes as is now , in any mans days now alive : and we all know , that necessity hath no law . therefore if the magistrate do require more then ordinary of us , to supply our present wants , and to deliver us out of such great dangers and troubles as otherwise would come upon us , even to the destroying both of persons and estates of all that fear god , we must not call this oppression , nor murmur against the magistrate : for in so doing we shall murmur against god ; for it is he that sendeth these wars and troubles upon us for our sins ; who then can give us peace ? it 's not in the magistrates power , until the lord please . as for example : if the lord please to send a famine of bread in the land , and make us buy our food at an extraordinary rate , shall we therefore murmur at the magistrate ? or will that do us any good , until the lord be pleased to send plenty ? so now also , if the lord be pleased to make us buy our peace at a dearer rate then ordinary , let us not murmur against the magistrates ; but rather let us consider our ways , and labour to finde out the cause why the lord doth thus chastise us , and to remove it , that so these evil effects may cease . and truely , if we consider well what the lord hath done for us , in giving food and raiment in such a plentiful manner , and that england is yet a nation inhabited by its own children , notwithstanding those fierce and bitter wars that have been even in the bowels of it , we shall have more cause to praise the lord for his mercies then to murmur at his chastisements : for he hath not dealt so with every nation . how often hath he chastised his people israel with sorer chastisements then we have yet felt , praised be his name ! as we may read in 2 kings 6.25 . when an asses head was sold for fourscore pieces of silver , and the fourth part of a kab of doves dung for five pieces ; and when women boiled their children and eat them , because of the siege , and straitness thereof . i suppose england hath not yet tasted so deep of this bitter cup : chap. 10. but there is a generation of murmurers and complainers , as jude saith , that are not afraid to speak evil of dignities , which remain still in the body of the nation , and disturb the peace thereof ; and will do , until they be purged out : the lord is a doing of it ; for the head and the tail must go together , isai. 9.14 . he hath already cut off the head , which is the ancient and honorable ; the tail must follow , which is the prophet that teacheth lyes , and doth daub the princes of the nations with untempered mortar ; seeing vanity , and divining lyes , saying , thus saith the lord , when the lord hath not spoken . see isa. 9.14 , 15. with ezek. 22.27 , 28 , 29. you may know them by their fruits : these are they which teach the people to murmur against the present powers , and to complain of the great taxes and heavie burthens that are now in the commonwealth ; when indeed they were the men that first caused them , by stirring up the people , crying out , curse ye meroz , curse bitterly the inhabitants thereof , because they came not out to help the lord against the mighty : and , cursed be he that keepeth back his hand from shedding of blood . and are still the onely continuers of these bitter wars , ( which cause the taxes to continue ) by stirring up sedition , and causing division amongst the people . whereas , if they would as much labour to make peace , there would the sooner be an end of these troubles , and a removing of the heavie burthens and taxes necessitated thereby . but these men it is to be feared , have a further designe in hand then all men know : for , if it be observed they could in the beginning of the wars list up their voices like a trumpet , cursing . meroz . bitterly ; using the aforesaid words , to stir up men to go and fight against the king . and in those days , they could pray heartily , even with tears , for the prosperity of the parliaments army ; and as heartily give thanks for the overthrow and destruction of the kings party ; and teach others so to do : ( let them deny it if they can . ) and this zeal continued , so long as they thought , that , if their forefathers the bishops , and the rest of that brood , had perished with him that then they should have been heirs of their inheritance , viz. of all their lands and revenues , and so of all their honour , pride , and vain-glory ; and to have had the scepter committed to them . to rule and tyrannize over the consciences of men fearing god while this hope remained , their zeal burnt hot as fire , and all was well , and the parliament was a power ordained of god : but when the honourable and prudent rulers of this nation denied them these things , and especially that they might not tyrannize over the conscience , to make all men be of their religion , to see with their eyes and go on their legs , and believe as they believe , even as they do at rome : when this is denied , then they are the men that first complain of persecution , because they themselves may not be the persecutors : and now they cannot in conscience give thanks for shedding of blood ; but when the state desired those that feared god to give him thanks for that great deliverance and victory over the scots at dunbar , there was scarcely one in five miles compass to be found : and some of those that did meet , by relation of some that are honest which were among them , they told the people that they had more need to keep it as a day of weeping , mourning and humiliation , then a day of thanksgiving ; with many other scandalous words , tending to the disaffecting and disengaging of the hearts of the people from the state . therefore let it be well considered , who are they that despise dominion , and are not afraid to spoak evil of dignitses . these are they which in all ages had the praise of men generally : therefore saith christ luke 6.26 . wo be to you when all men speak well of you : for so did their fathers of the false prophets , these were they in ahab's days which deluded him and all israel , teaching them to forsake the commandments of the lord , and to follow baalim ; when elijah , that one prophet of the lord , discovered the folly and deceit of four hundred and fifty of them at once , 1 king. 18.18 , 19 , 20 , 21 , 22 , 23 , 24. these are they which again in king ahab's time deluded him , and caused him to go up to ramoth-gilead to fight , when that one prophet of the lord , micaiah , withstood four hundred of them to their faces , and warned ahab not to go up ; yet he believing the four hundred false prophets , rather then that one prophet of the lord , went up , and was slain . thus we see , that through their lyes and delusions , they bring even kings and princes to destruction both of body and soul . these are they which in our age , and in this nation of england , have done the same to charles deceased , which their fore-fathers did to king ahab in stirring of him up to war against his subjects , especially against those that most feared god ; and so have brought him to destruction . and these are still at this present time deluding his ignorant son , calling of him charles the second ; having his person in admiration , because of advantage , as jude saith , v. 16. and by this means they stir up him , and his poor deceived supposed subjects to war against the powers of this nation of england , so wonderfully set up and established by god himself , and powerfully preserved and defended by his immediate hand , against all enemies whatsoever ; which all that have but eyes open may easily see : and yet these seers are so blinde , that they cannot see the hand of the lord lifted up against them , and that kingly power , as they call it , which hath always joyned with them ( being deceived by them ) to persecute the saints and children of god ; of whom god is now taking vengeance : yet they are still leading their king whom they have chosen and his subjects whom they have deceived , into the pit of destruction without remedy , they themselves being certain to fall with them : for , if the blinde lead the blinde , they shall both fall into the ditch , matth. 15.14 . therefore let the honourable parliament of england beware of them ; let the noble and valiant army take heed of them , and watch them , as the worst enemies they have : for , what satan and his instruments cannot do by tyranny and strength , that they will accomplish by treachery and deceit , if possible . therefore let the commonwealth of england in general , with all the noble governours and officers , and honest plain-hearted country-men , learn to watch them with a single eye , lest they seduce you , and cause you to divide , and so bring you to destruction before you are aware . therefore ; dear country-men , take heed of being deluded by them again to war and bloodshed , lest you provoke the lord to anger and so the whole nation be drowned in blood without remedy : for then , they that now complain of some taxes necessitated by these present troubles , stirred up first by them , will have cause to complain for want of bread to eat , and cloathes to put on . therefore , having food and raiment , let us be therewith content , and serve the lord our god with gladness and joyfulness of heart , for the abundance of all things , lest he give us up to serve our enemies which he shall send against us , in hunger , and in thirst , and in nakedness , and in want of all things ; and he put a yoke of iron upon our necks , until he have destroyed us . see deut. 28.47 48. thus have i , in some measure , discovered who are the instrumental causes of our unhappiness . i shall proceed to the third particular , viz. whence the original of monarchy did spring . and in the clearing of that , i shall not make use of the worst of people , viz. the nations of the world ; for they were enemies to god , and given up to work all manner of wickedness with greediness , although they had kings , as appeareth by their adulteries , abusing themselves with mankinde , and with beasts , and causing of their children to pass thorow the fire to molech , allowed of by their kings , like the wicked rulers of sodom , levit. 18.19 , 20 , 21 , 22 , 23 , 24. and god in times past suffered all nations to walk in their own ways , act. 14 , 16. therefore they are no example for us to walk by : but we shall look into the ways of the children of israel , god's peculiar people : for i know that the people of england in general would gladly be counted the people of god , and would be offended if we should deny them the name of christians . we shall therefore consider how there came to be a king in israel at first , over the people of god ; whether it was by the commandment of god , and so according to his pure minde ; or whether it did not spring from a corrupt principle in the people , and was the pride and wickedness of their hearts , and not the least , but the greatest of all the sins they committed , to chuse any other king to rule over them but god onely . for the clearing of which , i shall examine these following scriptures . 1 sam. 8.4 , 5 , 6 , 7 , 8 , 9. we read that all the elders of israel gathared themselves together , and came to samuel , and said , behold , thou art old , and thy sons walk not in thy ways ; now make us a king to judge us , like all the nations . here we see the pride and wickedness of their hearts , in that they would have a king to judge them , like all other nations , whom god had given up to walk in their own ways , and according to the lust of their own hearts . therefore observe what followed : first , it displeased samuel the prophet of the lord : secondly , he prayed to the lord , and sought him about it : thirdly , the lord answered , saying , hearken to the voice of the people in all that they have said unto thee : for they have not rejected thee , but they have rejected me , that i should not raign over them : according to all the works which they have done since they came out of egypt , even to this day , wherewith they have forsaken me , and served other gods , so do they also unto thee . now therefore hearken to their voice : howbeit , yet protest solemnly unto them , and shew them the manner of the king that shall reign over them . thus we see , that though they pretended good in it , namely , that it was because samuel's sons were wicked ; yet the lord was angry with them , and said that they rejected him in so doing : notwithstanding he gave them their desire , which was a king , but it was in his anger ; and he took him away again in his wrath . see hos. 13.11 . again , when samuel had declared the manner of their king , and told them that they should cry out in that day because of their king which they had chosen , but the lord would not hear them ; yet still they refused to obey the voice of samuel , and said , nay . but we will have a king over us , to judge us , and go out before us , and fight our battels ; that we may be like all the nations . so samuel rehearsed all these words again in the cars of the lord , by which he was provoked , and said in his anger , give them a king . and here 's the beginning of kings amongst the people of god . and thus have i shewed plainly , that it was not at all of god ; but contrary to his holy will , that any should have the name of a king over his people but himself ; and it did arise from the pride and corruption of the people , as further appeareth in these words : and samuel called the children of israel together unto the lord to miz●eh , and said , thus saith the lord god of israel , i brought up israel out of egypt , and delivered you out of the hands of the egyptians , and out of the hands of all kingdoms , and of them that oppressed you ; and you have rejected your god , who himself saved you out of all your adversities and tribulations ; and you have said to him , nay , but give us a king : chap. 10.17 , 18 , 19. surely i might now take up the complaint of moses against them , deut. 32.6 . o foolish people and unwise ! do ye thus requite the lord ? is he not thy father that bought thee ? hath he not made thee , and established thee ? remember the days of old , consider the yeers of many generations : ask thy father , and he will shew thee ; thy elders , and they will tell thee , &c. i desire to apply it to england . dear country-men , consider it in time , before you provoke the lord to anger . hath not god himself now of late years done as great things for us ? hath not he by his immediate hand delivered us out of all our troubles , and out of the hands of all that hate us , so as they do not rule over us ? consider the condition the nation hath been in within these few yeers , and how the lord hath remembred us in our low condition , and changed it ; and , beyond all expectation hath given us peace and plenty , in stead of war and famine in our land . consider how he hath prospered all things under the hands of this present authority , both at home and abroad ; and all that rise up against them are confounded and brought to nothing , and that by weak means ; which shews the immediate hand of god amongst us . let us therefore take heed that we do not requite the lord evil for good , like a foolish and unwise people , by desiring a king , to satisfie our own lust pride , and vain-glory : for the lord is now our king ; and will be , if we do not reject him , and cast him off , by chusing a man in his stead to reign over us , judge us , and fight our battels . and to that end , let us again consider what a great wickedness it was in the people of israel , and how mightily the lord was displeased with them for asking a king . see 1 sam. 12.16 , 17 , 18 , 19. in these words : now therefore stand still and see this great thing which the lord will do before your eyes . is it not wheat-harvest to day ? i will call unto the lord , ( saith samuel ) and he shall send thunder and rain ; that you may perceive and see that your wickedness is great which you have done in the sight of god , in asking a king . so samuel called unto the lord , and the lord sent thunder and rain : and the people greatly feared the lord , and samuel . and all the people said to samuel , pray for thy servants unto the lord thy god , that we die not : for we have added to all our sins this evil , to ask us a king . and his answer was , ( vers. 23 , 24 , 25. ) god forbid that i should sin against the lord in ceasing to pray for you . but i will teach you the good and right way , ( which is ) onely to fear the lord , and serve him in truth , with all your hearts , and consider what great things he hath done for you . but if ye shall still do wickedly , ye shall be consumed , both ye and your king . and thus we have considered , from the beginning to the end , what great sin and abominable wickedness it was , for the people of god to chuse any other king but himself , to rule over them , judge them , and fight their battels . and it is considered to that end , that we the people of england , professing our selves to be the people of god in our generation , amongst whom also the immediate hand of god hath been lifted up , and his arm made bare for us : i say , that we run not headlong into such sin and wickedness as to ask us a king , when the lord hath taken away our king in his anger , and is become our king himself . let us remember from what principle it did arise , and from what root it did spring , that a man should be chosen king , and bear the name of king over the people of god : it was from the pride and corruption of their own hearts : and of all their wickedness and sins that they had committed , there was none like this , that they should ask another king , and reject god ; as is formerly proved by these scriptures ; 1 sam. 8.4 , 5 , 6 , 7 , 8 , 9. vers . 19 , 20. chap. 10.17 , 18 , 19. chap. 12.16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25. therefore he gave them a king in his anger , and took him away again in his wrath , hos. 13.11 . and seeing they would have a king , the lord would have him of his own chusing ; and therefore he chose david his servant , a man after his own heart , and took him from the sheep-folds , from following the ewes great with young , he brought him forth to feed jacob his people , and israel his inheritance , psal. 78.70 , 71. but i am afraid that if the lord should now take a young shepherd from following the ewes great with young , and set him over us to be our king , even those that so much desire a king , would be as much displeased then , as they are now . what shall the lord do to please these people ? he must not reign over them himself , although he have all power in heaven and earth in his hands , and their own lives also ; but they reject him , saying , nay but give us a king : and he must not chuse a man after his own heart for them , but he must be a man after their own corrupted hearts : and who is that ? truely one of the blood royal , one that is by descent come out of the loyns of the lords anointed , as they apprehend . therefore seeing it is such a hard thing to please these people , that god himself cannot please them , ( except he should let them walk in their own ways , and give them up to their own hearts , lusts , as he did the nations in times past which he destroyed ) why then should i , or any man under heaven , think to please them by speaking the truth ? yet notwithstanding i will perform my duty at this time , to my country-men and acquaintance according to the flesh ; and would gladly make use of the talent or mite which god hath given me , for their profit , and his glory . therefore i shall speak a few words to these two things so stumbled at amongst men , viz. the royal blood , and the lords anointed . it may be , if these stumbling-blocks were taken away , men would walk more uprightly , and in less danger . and first , i shall speak of the royal blood . i would gladly learn of any man , from whence the royal blood came first . not that i deny that there is royal blood , or persons noble and honourable , and to be honoured more then others : but my question is , how they came so ; whether by generation , or exaltation . if by generation , and so must continue , then i shall easily prove that , all the men in the world are of the royal blood , and so have all right to be kings and princes , one as well as another , if that give them right . and if it do not , why do men plead it ? but it is evident that the noble blood comes not by generation : for god hath made of one blood all nations of men to dwell upon the face of the earth , acts 17.26 . now if they were all made of one blood that was either noble blood , or ignoble . if it were noble , then all men were noble : for he made them all of one blood ; and so they continue , and will continue , until the end of ages . therefore it is by exaltation , namely , when god exalteth men ( as the prophet saith , psal. 113.7 , 8. ) out of the dust , and lifteth them out of the dunghill , to set them with princes , even with the princes of his people ; then they are honorable , and not before . again , if the same god will cast down the same persons for their wickedness , whom before he exalted , and pour contempt and shame upon them and their posterity , and bring them again to dishonour ; who can give them honour ? it is not in the power of all the men of the earth to do it , if they should stand up for one man : for it is god that poureth contempt upon princes , and causeth them to wander in the wilderness ; where there is no way , psal. 107.40 . and it is god that changeth times and seasons , and removeth kings , and setteth up kings , dan. 2.21 . and it is god that turned out the greatest king that ever reigned upon the face of the earth , to grasing among the beasts ; and made him , even that head of gold , more contemptible then the bafest of men , dan. 2.38 . with chap. 4.25 . and it is the same god that exalteth the needy out of the dust , and taketh the poor out of the dunghill ; that he may set him with princes , even with the princes of his people ; and then they are of the royal blood : if men will plead for it , let them . but yet i humbly conceive , that it is the vertue of all the honorable of the earth , to consider from whence they were taken ; ( and though they be called gods , psal. 82.6 , 7. yet they must die like men , and return to the dust ; and after that cometh judgement : ) that so , when they shall come to give up their account to god at the great day , they may be able to do it with joy : for then cometh that everlasting honour and glory which shall not be taken away from them that shall once be counted worthy to be made partakers thereof . and thus much concerning the blood royal , who are of it , and how they came so . and now i shall come to speak of the lords anointed ; whose name we ought not to take into our mouthes , but with reverence and godly fear . but i know that ignorance hath been the mother of devotion in this thing also ; and men have put light for darkness , and darkness for light , and called evil good , and good evil ; speaking evil of things they know not ; calling the lord bishops anointed , the anointed of the lord ; and have thrown down christ the true anointed , and , as much as in them lay , have laboured to lay his honour in the dust ; reviling and persecuting him , in his poor saints , wheresoever they found him , even to the death ; not remembring the words of our glorious lord jesus , matth. 25.40 . considered with 45. by which words we understand , that what is done to his saints , is done to himself , be it good or evil ; according to his words to paul , acts 9.4 . saul , saul , why persecutest thou me ? which was his saints , & holy people which contended earnestly for that faith once delivered by himself . and thus have the kings of the earth stood up , and the rulers have taken counsel together , against the lord , and against his anointed , as it is written , act. 4.26 . therefore now the lord that sitteth in heaven , is laughing of them to scorn , and hath them in derision , and is vexing of them in his fore displeasure , psal. 2.1 , 2 , 3 , 4 , 5. staining the pride of all their glory , and is bringing into contempt all the honourable of the earth : and thus the poureth contempt upon princes , by casting down and destroying of them , even by men that have been and are base and contemptible in their eyes . and thus the lord is vexing of them , and will vex them in his sore displeasure , until he have destroyed them from off the earth : because they have vexed , persecuted , and shed the blood of his saints , therefore he will give them blood to drink : for they are worthy . and thus will god the lord let his king upon his holy hill of ston , and learn all men to know who is the lords anointed . for the clearing of which , i would gladly be answered this question , if any will or can : ( namely ) how king charles , or any of the kings of the nations , became the lords anointed ? or when , or what day was it ? what was done to them , by which they were made the lords anointed ? but this i confess that when the lord archbishop of canterbury anointed charles the first ( deceased ) to be king of england , that then he became the lord bishop of canterbury's anointed ; but no other lords anointed that i know of : and therefore we may observe , that when that lord that anointed him lost his head , he that was anointed by him could not keep his long : and so their old proverb was verified , no bishop , no king . but i much wonder what lord 's anointed charles the second is , seeing there was no lord bishop in scotland to anoint him . surely , the highest title he can claim ; is but sir john presbyter's anointed . but , for the further clearing of this thing , i deny that any king , whatsoever he were , since the lords anointed ( christ ) came in the flesh , was ever called the lords anointed . see acts 10.36 , 37 , 38. with chap. 4.25 , 26 , 27. and let any of the most wise and zealous people in the land for that thing , prove it if they can : and if they cannot , let them confess that they have been zealous , but not according to knowledge . another question is , where ever any were called the lords anointed before christ came in the flesh , but onely those that had the rule and dominion over the jews , which were the people of god , and abraham's seed according to the flesh , of whom ( as paul saith ) christ , or the lords anointed , came . see rom. 9.4.5 . and therefore they were called so in the type , as they were figures of ( christ ) the true anointed , that was to come , and be born of the jews , matth. 2.2 . if any shall object , and say , that cyrus was called the lords anointed , isai. 45.1 . i answer , that is the same which i said before : for he was at that time king , and had rule and dominion over the people of god , abraham's seed : and the lord telleth us ( in vers . 4. ) wherefore he calleth him so , in these words : for jacob my servants sake , and israel mine elect , i have even called thee by name , and surnamed thee , though thou hast not known me . and thus the lord himself hath fully answered that objection ; and it 's clearly proved , that none before the coming of christ did ever bear the name of the lords anointed , so much , as in the type , but onely those that were kings ; and had rule over gods own peculiar people , abrahams seed : which teacheth us thus much , that none are now the lords anointed , but he ( onely he ) that is lord and king over the house of israel , abrahams seed ; which in ( christ ) the lord , that was borne king of the jews , mat. 22. whom god hath anointed himself ; not with oyle-olive sweetly perfumed , but with the oyle of gladness above his fellows , heb. 1.9 . even with the holy spirit of wisdome and understanding , and of counsel and might , and of knowledge and the fear of the lord . see act. 10.30 . with isa. 11.2 , 5. he is the lords anointed ; to whom god hath given a name above every name , and him hath god highly exalted , and set him at the right hand of his majesty on high , far above all principality , and power , and might , and dominion , and every name that is named , not onely in this world , but also in that which is to come , psa. 2.9 , 10 11. with eph. 1.20 , 21 , 22. and to him hath god committed all power in heaven and in earth , mat. 28.10 . to give commandments , to the sons of men for whom he hath , dyed , act. 3.22 , 23 ; 24. and also to reward them that observe and do them with the things promised ; which is to partake of the same eternall life and glory with himself , that the father hath given him ; according to these scriptures , psal. 103.17 , 18. rom. 2.6 , 7. chap. 8.17.1 pet. 1.3 , 4 rev. 2.26.27 . chap. 3.21 , 22 , chap. 22.14 . and to reward those . that know him not , and obey not his holy gospel , according to their works , rom. 2.8 9. to those that are contentious , and obey not the truth , but obey unrighteousness , he will render indignation and wrath , tribulation and anguish upon every soul of man that doth evil , whether jew or gentile : and will destroy them with an everlasting destruction from the presence of god , and the glory of his power . and this honour and glory he received from god the father in the holy mount , when peter , james , & john were eye-witnesses of his majesty ; and that voyce they heard that came from the excellent glory , saying , this is my beloved son , in whom i am well pleased , 2 pet. 1.16 , 17 , 18. this is the lords anointed ; who is the onely king of kings , and lord of lords ; by whom kings raigne , and princes decree justice , even all the judges of the earth . counsel is his , and sound wisdome ; he is understanding , and he hath strength , prov. 8.14 , 15 , 16. he loves them that love him ; and those that seek him early , shall find him ; but those his enemies that will not that he should reigne over them , shall be brought and slaine before him . luke 19.27 . and thus have i shown , and clearly proved by the scriptures , that christ is the lords anointed king onely and alone ; and none of the kings of the nations can have any right to such a title any otherways then the saints and all that fear god in generall have ; which is , by partaking of the same anointing spirit , through believing , as it is written , the anointing that ye have received of him , abideth in you ; and you need not that any man teach you : but as that anointing teacheth you of all things , and is truth , 1 john 2.27 . and againe he saith ; we have an unction from the holy one ; vers. 20. and , he that stablisheth us with you in christ , and hath anointed us , is god , who hath also sealed us , and given us the earnest of his spirit in our hearts , 2 cor. 1.21 , 22. and this anointing is as proper to a begger , as to a king , if he be a believer : and if a king be an unbeliever , he hath no right at all to it ; for there is no respect of persons with god ; but he hath chosen the poor in this world rich in faith , and heirs of the kingdome prepared for them that love him , james 2.5 . and he hath revealed his truth to babes and sucklings , and hid it from the wise and prudent ; insomuch that paul saith , that none of the princes of this world knew it : for had they known it , they would not have crucified the lord of glory , 1 cor. 2.7 , 8. therefore saith james 1.9 , 10. let the brother of low degree rejoyce in that he is exalted ; but the rich , in that he is made low : for god will raise them both up , to sit together in heavenly places in christ jesus , eph. 2.6 . and he will make them partakers of his fulness ; and members of his body , of his flesh , and of his bones , chap. 5.30 . therefore let the kings , princes , and rulers of the nations , be wise , and learn to know what the lord meaneth , when he faith , touch not mine anointed , and do my prophets no harm : for he that once reproved kings for their sakes , and slew great and famous ones for them , psal. 105.14.15 . with 136.17 , 18. is now about to reprove all the kings upon the face of the earth for their sakes ; as i shall now make it appear , by shewing gods dedesigne against them , in these last days . and first : the designe of god and his purpose is ( in this last age of the world ) to staine the pride of all their glory , and to bring into contempt all the honorable of the earth , isa. 23.9 . and to pour contempt upon princes , and to cause them to wander in the wilderness , where there is no way ; and to set the poor on high from affliction , and to make him families like a flock ; psa. 107.40 41. again , the purpose of the lord is to sacrifice the flesh of kings , and mighty men , and the chiefe of the earth ; and to give their flesh to be meat to the fowls of heaven , rev. 19.17 , 18. with ezek. 19.17 , 18. where he saith . they shall eat the flesh of the mighty , and d●ink the blood of the princes of the earth . now if the lord will do these things to the great and mighty kings , and princes of the earth ; who then can give them honour and , deliver them in the day of his wrath ? and that the lord will do it , consider further what is written , jer. 25.31 , 32. a noise shall come from the ends of the earth : for the lord hath a controversie with the nations ; he will plead with all flesh : he will give them that are wicked to the sword . thus saith the lord of hosts , behold , evil shall go forth from nation to nation . this the lord will do , untill he have stained the pride of all their glory , ( viz. ) untill he have taken away their kings , wherein they glory , and of whom they so much boast . that this is so , consider the fore-going words : they shall eat the flesh of kings ; and princes , and mighty men , and chief captaines , and of all that stand up with them against the lord . and for further confirmation of these words , consider what is written , ier. 25.15 . thus saith the lord of hosts , the god of israel , to me , take the wine-cup of this fury at mine hand , and cause all the nations to whom i send thee , to drink it . consider what nations , ver. 18.19 , 20 , 21 , 22 , 23 , 24 , 25 , 26. first , jerusalem , and the cities of judah , and the kings and princes thereof , to make them a desolution , an astonishments , and hissing , and a curse , ( as it is at this day . ) we are sure this is true , that they are a hissing and a curse at this day : why then should the other be so incredible , ( namely ) that he will destroy all the kings of the nations , with their honorable princes , if they stand up against him , and against his anointed ; as followeth . pharoah king of egypt , and his servants , and his princes , and all his people ; and all the mingled people , and all the kings of the land of vz , and all the kings of the land of the philistines , and ashkolon , and azzah , and ekron , and the remnant of ashdod , edom , and moab , and the children of ammon , and all the kings of tyrus , and all the kings of zidon , and the kings of the isles beyond the sea : dedan , and tema , and buz , and all that are in the utmost corners ( the lord will find them out : ) and all the kings of arabia , and all the kings of the mingled people that dwel in the desert : and all the kings of zimri , and all the kings of elam , and all the kings of the medes , and all the kings of the north , far and near , one with another ; and all the kingdoms of the world that are upon the face of the earth , &c. to all these was the prophet sent , to declare to them the words of the lord of hosts the god of israel , ( namely ) that they should drink and be drunken , and spue and fall , and rise no more , because of the sword , which i will send among them . the certainty of it doth further appear in the 28 , 29 verses ; where he saith , if they refuse to take the cup at thine hand , to drinke , then shalt thou say to them ; thus saith the lord of hosts , ye shall certainly drink : for lo , i begin to bring evil upon the city which is called by my name ( viz. jerusalem ) and shall ye be utterly unpunished ? ye shall not be unpunished : for i will call for a sword upon all the inhabitants of the earth , saith the lord of hosts . thus is the designe of the lord of hosts made plain by the holy scriptures of truth , and not by any cunning devised fables , or fancies of my own brain : these sayings are faithfull and true ; therefore they will come to pass in their appointed times . and that they are not yet come to pass , is plaine to all that do understand : for most of the kings of the nations are yet in their pompe and glory , and are enemies to the lords anointed ; therefore he will avenge himself upon them speedily : for these be the days of vengence , in which all things that are written in the prophets against the enemies of christ , must be fulfilled , luke 21.22 . and now in the earth is distress of nations , and perplexity ; and mens hearts failing them for feare , and for looking after the things that are coming on the earth . for the signes of the coming of the lord are now amongst us , even here in england ; and the beginning of sorrows is in the nation : the lord hath now begun to make us drink of this bitter cup ; and it will be great mercy if we drink no deeper : notwithstanding some murmur and complain ; it is because their eyes are not open to see god's designe now upon the face of the earth : if they did , they would see more cause to give thanks to the lord for his mercies , then to murmur against him for his favourable and gentle chastisements ; he hath not dealt so with every nation : and if england escape thus it will be very strange to me ; and so i beleive it will be to all that rightly understand what god is now doing , and his work which he will accomplish upon the face of the earth , yet before the end : for he hath not yet made a man more precious then fine gold even a man then the golding wedge of ophir . isa. 13.11 , 12. neither hath he made the earth empty , and laid it waste , and scattered the inhabitants thereof , is . 24.1 , 2 , 3. but when it shall thus be in the midest of the land among the peoples , there shall be as the shaking of an olive-tree , and as the gleaning of the grapes , when the vintage is ended : they shall lift up their voice and sing for the majesty of the lord , ver. 13.14 . therefore let the wicked and ungodly men , that know not christ , and obey not his holy gospel , but are enemies , and will not that he should reigne over them ; let them howl for sorrow of heart : for their sorrows are begun , and the day of the lord is at hand ; and it shall come as a destuction from the almighty : then shall all their hands be faint , and every mans heart shall melt , and they shall be afraid ; pangs of sorrow shall take hold of them : they shall be in pain as a woman in travel : they shall be amazed one at another , and their face shall be as flames . isa. 13.6 , 7 , 8. but let those that feare the lord , and keep his commandements , rejoyce , and lift up their heads ; for the day of their redemption draweth nigh . for it shall come to pass ( even in those days ) that whosoever shall call upon the name of the lord , shall be saved ; luk. 21.28 . act. 2.21 . the next thing in order to be observed , is , wherefore god will destroy them . answ. because in all ages they have been his enemies , and the persecuters of him and his saints . those they were that in the time of the law , being deluded and blinded by the false prophets , did persecute and kill the prophets of the lord ; as in ahabs days , zedekiahs days , and jehoiakims days , ier. 26.29 . chap. 37.12 , 13 , 14 , 15. with 1 king. 9.9 , 10. and chap. 24.25 26 , 27. they also were the men in christs days , which by wicked hands brought him to his end ; as it is written , act. 4.26 . the kings of the earth stood up , and the rulers were gathered together against the lord , and against his christ : for of a truth against thy holy child jesus , whom thou hast anoninted , both herod , and pontius pilate , with the gentiles , and people of israel , are gathered together &c. this is the generation the lord speaks of , mat. 23. calling of of them serpents , and generation of vipers ; saying to them , how can you escape the damnation of hell ? because they had slain the prophets and righteous men that lived in their days , and in the days of their forefathers . this is that wicked spirit of persecution which all along from cain to the end of the world hath reigned , and will reigne in the hearts of all ungodly men and women , to persecute and kill the saints : therefore saith paul , gal. 4.29 . as then he that was born after the flesh , persecuted him that was born after the spirit , even so it is now : and christ saith , the time cometh , that whosoever killeth you , will think he doth god good service . and , these things will they do unto you , because they have not known the father nor me , joh. 16.2.3 . and indeed , who have been the chiefest actors in it , but the kings and princes of the nations , which , as paul saith , knew not god , nor the hidden wisdom of god : for had they known it , they would not have crucified the lord of glory , 1 cor. 2.7 , 8. and the reason why they did not know it , was , because they suffered the wicked priests and false prophets of the times to blind the eyes of their minds , lest the light of the glorious gospel of christ should shine into their souls , 2 cor. 4.3 , 4. and this they effected , by handling the word of god deceitfully , & changing the truth into a lye ; teaching for doctrines the commandments of men , in stead of the commands of god given us by christ : so walking in cratiness smoothing over their deceits with a company of good words , and false speeches ; thereby deceiving the hearts of the simple : and through covetousness and sained words , have made merchandise of their souls , rom. 16 , 17 , 18 with 2 pet. 2.2 , 3. and indeed , it 's no marvell though it be thus : for it is the policy of satan to gain the kings and rulers of the nations to him self ; for by that meanes he can easily suppress the people of god living under them , and also delude and deceive those that have not the knowledg of god amongst them , by the examples of them in authority : for look what religion the kings and rulers of the nations are of , the same generally the people are : as for example , the kings of israel , and the rulers there of , if they were good , the people were the better ; but if they were evill , the people were generally wicked : and therefore it is said , 1 king. 14.15 16. the lord shall smite israel as a reed is shaken in the water , and he shall root up israel out of this good land which he gave to their fathers : and he shall give up israel because of the sins of jereboans ; who did sin , and who made israel to sin . we may likewise observe the same in judah , in the days of rehoboam the son of solomon , 1 king. 14.21 , 22 , 23 , 24. in these words : and judah did evil in the sight of the lord and provoked him to jealousie with their sins which they had committed , above all that their fathers had done , &c. the same things may be observed by us of late days here in england : for in the days of edward the sixth , the people were protestants ; but in queen marys days they were papists ; for shee and the rulers were soland in queen elizabeths days , again protestants ; for she and the rulers were so . thus we see it is the fashion of the nations , and of our nation of england also , to be of that religion that their kings , nobles , and rulers were : and great reason : for , first , its praise-worthy , and highly commendable in the sight of men , to be so ; secondly , it is the way to live in peace , and to escape the crose of christ . but let us remember , that what is highly esteemed in the sight of men , is abomination in the sight of god , luk. 16.16 . again , the lord will aveng● himself upon them , because they have persecuted his saints without a cause ; as is written , psal. 119.161 . princes have persecuted me without a cause : & because they have given their power to the beast , and suffered that serpentine and viperous generation of false prophets and deceivers , to make use of them to persecute and destroy the saints and children of the most high god ; notwithstanding he hath said , psa. 116.15 . right dear and precious in the sight of the lord , is the death of his saints ; and that he will require it at the hands of this generation , mat. 23.33 , 34 35 36. with rev. 18.24 . where he saith , that in her was found the blood of all the saints and prophets , and all that are slain upon the earth . eightly , it is to be considered , what the kings and rulers of , the nations may or should do , to escape the hand of god lifted up against them : for although there be a generall distruction pronounced against the kings and princes of the nations ( their sins , and the sins of their fore-fathers , being at the full ) without respect of persons ; yet it is not without respect of their conditions , but except they repent ( as christ saith ) they shall all perish , luke 13.5 . as we also see in jon. 3.4 . when the lord by the prophet had pronounced destruction to nineveh within fourty days ; yet we see when they acknowledged their sins , and humbled themselves before the lord , he was pleased to forgive them , and spare their king and their city , according to his gratious promise , as we may read , ier. 18.6.7 8.9 , 10. in these words : at what instant i shall speak concerning a nation , on a kingdom , to pluck up or to pull down and destroy it ; if that nation against whom i have pronounced , turn from their evil i will repent of the evil , i thought to do unto them . and at what instant i speak concerning a nation and a kingdom , to build and plaint it ; if that nation do evil in my sight , that it obey not my voice , then will i repent of the good wherewith i said i would benefit them . thus we see , the lord hath gratiously left open a door of repentance for them to escape thorow ; although it s to be feared that very few will make use of it : notwithstanding my humble advice is to all in generall , that they will let the counsell of the lord be acceptable unto them which in these words is expressed : be wise now therefore , ye kings ; and be instructed , ye that are judges of the earth : serve the lord with fear , and rejoyce with trembling , psa. 2.10 , 11. break of your sins by righteousness , and your iniquities by shewing mercy to the poor , if it may be a lengthening of your tranquility , dan. 4.27 . for who can tell whether god will turn and repent , and turne away from his fierce anger , that they perish not ? seeing also he hath said , jer. 18.8 , if that nation against whom i have spoken , turne from their evil , i will repent of the evil that i thought to do to them . but more particularly , i shall apply my self to the honourable rulers of this nation ; whose happiness , with the prosperity of the whole nation , i much long after , and dayly pray for the continuing and perfecting of : and to that end , i shall make bold to put your honors in mind of these following particulars : not as one proudly taking in hand to teach you , but humbly and in the fear of god to advise you ; as one that hath obtained mercy of the lord : first , that you will fear the lord , and serve him in truth with all your hearts ; and consider what great things he hath done for you : for if you and the nation shall still do wickedly , we shall be consumed , 1 sam. 12.24 , 25. consider therefore how he remembred you in your low condition ; and when you were little in your own eyes , he chose you , and made you the heads of the nation , 1 sam. 15.17 . and ever since , hath gone before you , and fought your battels , and given you the victories : and now at present , he hath given you rest , and a breathing-time , to sit down and consider how he hath wonderfully delivered you out of the hands of your enemies : so that they which hate you do , not rule over you ; but he hath delivered them into your hands , and you rule over them : which is a double mercy . now therefore in the fear of god , while you have time , sit down and seriously consider how the lord hath digged and planted you , and how he hath fenced you and made an hedge about you : and what could men fearing god desire more for a temporall safety and deliverance , that he hath not done ? as he said once to israel , isa. 5.2 , 3 , 4. now therefore is the time that the lord looks for fruit ; and now is the time that the rulers of the nation , and the judges of the people ought to be instructed , and to learn wisdom ; to serve the lord ( that hath thus delivered them ) in fear , and to rejoyce before him with trembling . secondly , take heed therefore lest now , when the lord looks for judgement , he behold oppression ; and for righteousness , he hear a cry : which may justly cause him to take away the hedge , and pull down the wall that he hath built about us , and lay us waste , as he did his people israel , isa. 5.5 , 6. i speak not these things to accuse any , but to warn all , in time to take heed ; for as paul saith in another case , rom. 11. if god spared not his people israel the naturall branches , let us take heed lest he also spare not us : and it is for you that are the heads of the people and princes of the nation ; i say it is for you to know judgment ; and of you that the lord requireth these things , mic. 3.1 . therefore let all that are in authority in the nation , consider their ways ; and , wash you , and make you clean , put away the evill of your doings from before the eyes of the lord ; cease to do evil , learn to do well , seek judgement , relieve the oppressed ; judge the fatherless , plead for the widow : then you may have boldness to draw near , and to come and reason together with the lord ; and though your sins be as scarlet , they shall be as white as snow : if you will be willing and obedient , ye shall eat the good things of the land ; but if you refuse and rebel , you shall yet be dovoured with the sword : for the mouth of the lord hath spoken it , isa. 1.16 , 17 , 18 , 19 , 20. you may do all this now , you have time enough ; no enemies to trouble you . in time of distress you promised well : the people hoped you would performe , and therefore were willing to put to their hand to help in time of need : and now the storme is over , the eyes of all your friends in the nation are upon you , expecting these things from you ; which the lord requireth of you , and his people do beleive you will perform , although we thus speak , to stir up your minds by way of remembrance . thirdly , and you honourable , noble and valiant men of the army , whom god hath crowned with so many victories ; you that have seen the works of god , and his wonders in delivering you in most eminent dangers , and covering your heads in the day of battel , and made your hearts and hands strong , and your faces bold , to look upon your enemies in the height of all their pride , and gave them into your hands when you were in your lowest condition , ( remember dunbar ; ) be not now faint-hearted , but remember , and forget not to look your friends whom you have fought for in the faces , and petition to them , and plead with them for just judgement , and equity ; that the nation may be established in righteousness : then may you sit down in peace , and injoy the fruits of your labour and hazards . but think not that the work is already done , because you for present have done fighting : its true , the lord hath delivered you , and all the magistrates in the land , out of the hands of your enemies ; but it now remaineth that both you and they strive together ( and that while you have time ) to deliver the oppressed from oppression , and the poor & needy out of trouble : for god hath delivered you to that end , that you , as instruments in his hands , may deliver them : and he hath prepared yet another blessing for you , against you have done that work ; as you may see , psal. 41.1 , 2 , 3. in these words : blessed is he that considereth the poor and neeby ; the lord will deliver him in time of trouble : the lord will preserve him , and keep him alive ; and he shall be blessed upon the earth : and the lord will not deliver him into the hands of his enemies ; but the lord will strengthen him upon the bed of languishing : yea , he will make his bed in all his sickness . thus we see how good and acceptable a work it is in the sight of god , and what the lord hath promised to those that faithfully labour in it : therefore they that are already about it , let them not be weary of well-doing : for in due time they shall reap , if they faint not . and those that are not about it , let them up and be doing : and lord that hath promised to be with them . therefore let none say , the former lawes and statutes of the nation do hinder them in this work : for if they be corrupt , why are they not taken away ? who hinders you , or can hinder you ? is not the lord with you , while you are with him , doing of his will and work ? and hath he not given the power into your own hands ? be sure therefore he will require these things at your hands that are in authority , and have the power in possession . but men are very prone in these things , to frame their work according to the politick law of nations , rather then to measure it by the perfect law of god : therefore my humble advice in the next place is , that your honours will , fifthly , be pleased to consider david , that man after gods own heart , who ruled the people prudently with all his power : consider , i say , how he meditated in the law of the lord day and night , psal. 1.2 . and how he sought him with his whole heart , that he might not wander from his commandments , psal. 119.10 . for by them he was made wiser then all his enemies , and had more understanding then all his teachers : because he meditated upon the testimonies of the lord , and because he kept his precepts , he came to understanding more then the ancients ; verse 97.98 , 99 , 100. and these things are written , and left upon record , for our instruction , upon whom the ends of the world are come : therefore let us be instructed by them , and especially you that are in high places ; for the god israel hath said , they which rule over men must be just , ruling in the fear of god ; and as the light of the morning , when the sun ariseth in a morning without clouds ; and as the tender grass springing out of the earth , by the clear shining after raine , 2 sam. 23.3 , 4. and truly there hath bin a great shower upon the nation these many yeers ; but now it is ended : therefore the lord grant that after you may so spring up and grow in works of justice , and mercy , and righteousness , that by them you may shine forth in the nation : so as both your selves , and they which do behold you , may have cause to rejoyce , and glorifie god . otherwise , i for my part am very confident that englands miseries are not yet done ; but the lord will again chastise us with chastisements seven times worse then before : but i hope for better things , although i thus speak . sixthly , the example of solomon is worthy of serious consideration , who when the lord had made him ruler over his people , he then besought him for an understanding heart that he might discern between good and bad , and that he might know how to judge righteously between man and man and how to go out and in before so great a people : and this thing pleased the lord so , that he did not onely grant him his request , but also gave him riches and honour , which he did not aske , nor cover after : and promised him further , that if he would walk in his ways , and keep his statutes and commandments as his father david did , he would also lengthen his days , 1 king. 3.5 6 7 , 8 9 , 10 , 11 , 12 13. now , would the honorable rulers of this nation know how to discern between good and bad , and to judge righteously between man and man , and how to go out and in before this great people which the lord hath set them over ? would you have honour and riches here , and true happiness hereafter , with god in glory ? then ask it of the lord , as david and solomon did : meditate in his law , and exercise your selves therein day and night : learn out of that , what is justice , and judgement , and equity , and the lord will be with you , and give you wisdome and understanding in all things : for he is no respecter of persons , but giveth to all that ask in faith , freely , and upbraideth not , james . 1.5 . therefore , right honorable , dispise not these sayings because of the weakness of the instrument who at this time puts you in mind of them , but let the counsell of the lord be acceptable to you : it may be as daniel saith , a lengthening of your tranquillity , chap. 4.27 therefore let all that are in authority labour to be such as they ought to be , ( namely ) men fearing god , and hating covetousness : ( for if any be otherwise minded , let them know , the lord will have such to rule before he hath done : ) and aske the lord for wisdome ( even that hidden wisdome , which few or none of the princes of this world have attaind unto ) 1 cor. 2.8 . that , so you may wise and understanding hearts , to judge the people righteously : for without this wisdome , who is able to go out and in before so great a people as god hath set you over ? especially when the eyes of most of them are upon the rulers for evill , and do watch for their haltings . be wise now , therefore , you that are the rulers of the nation ; and be instructed , yee that are the judges of the people , and remember that although you be called gods , yet you must die like men ; and after that , cometh the righteous and impartiall judgement of god , to whom you must give account at the great day , of all your actions . therefore take heed ye be not conformable to their image which god hath cast downe by you , and do not tread in the footsteps of them whom god hath destroyed by your hands , for their pride , vaine-glory , covetousness and oppression : which wickedness in them , was now come to the full . but especiaily , take heed of persecuting the saints , and men fearing god , for conscience sake in the things of god , the which they were deluded and led into by those wicked antichristian ministers which attended upon them in the bishops days ; a great part of whom is left amongst us to this day , and some of them so transformed into ministers of righteousness , that they will hardly be discerned from them : but this need be no wonder ; for paul saith , the devill himself is transformed into an angel of light , 2 cor. 11.14 , 15. but by their works they may be known . therefore if there be any secretly inticing your honours to persecute men fearing god , which make the holy scripture a rule both for their faith and obedience , you may be sure they are of that old generation the lord christ speaketh of : you may read their genealogie , and see whose children they are , mat. 23.27 , 28 , 29 30 31 , 32 , 33 , 34 , 35 , 36 , 37. compared with john 8.44 . but i know by wofull experience , they have so much of the wisdom from beneath as to call us hereticks , and pestilent fellows , and movers of sedition ; and ring leaders of sects : for after the same manner they accused paul , act. 24.5 . but his answer is sufficient for all those which tread in his footsteps , and contend earnestly for that faith which was once delivered to the saints in pauls days ; which answer is written , act. 2.4.13 , 14 15 , 16. in these words , they cannot prove the things whereof they accuse me : but this he confessed ( to felix ) that after the way which they call heresie , so worship i the god of my fathers , beleiving all things that are written in the law and the prophets ; and have hope towards god , which they themselves allow , that there shall be a resurrection of the dead , both of the just and unjust . and herein do i exercise my self always , to have a conscience void of offence , towards god and towards man . from which words of paul , i observe these things . 1. that they which persecuted him , did themselves allow that it was lawfull for him to beleive all things written in the law and the prophets ; and yet they accused him for an heretick : even so do men in these days : they will allow us to beleive all things written in the law and the prophets , and all the gratious words of christ and his apostles ; but if we practise them , they will accuse us for hereticks . 2. those which do believe all things written in the holy scriptures , and acknowledge the resurrection of the just and unjust , and labour to keep good consciences , void of offence towards god and towards man ; they are no hereticks : let them believe and do what they will , if it be no more then is written in the word of god to believe and obey . therefore let all men take heed how they persecute any for believing or practising any thing written therein , although it be never so contrary to their judgement . 3. if any be hereticks , it must needs be they which do not believe and obey the things written and commanded in the holy scriptures : for , as christ saith to the sadduces , they erre , not knowing the scriptures . 4. i understand that the great difference amongst men lyeth in the practical part of religion : for the devill and wicked men do not care how much truth men know and believe , so they practise none ; for the greater is their condemnation : but if any come to practise it , by keeping the commandments of god , by which doing they exercise a good conscience towards god , and are blameless and righteous before him , as zacharias and elizabeth were , luke 15. then presently persecution ariseth : for satan well knoweth , that to believe and obey both , will bring a man to happiness in dispite of him : and therefore it is , that the poor saints are so much persecuted for practising nothing but what is written in the word of god , and was practised before in the days of christ and his apostles . but let men take heed how they offend those which earnestly contend for the faith once delivered to the saints ; not in king henries or queen elizabeths days onely , but i mean all that was first preached and practised by the lord and his holy apostles ; even as it was delivered at first . therefore my prayer shall be for all those in authority , that , they may learn to know that they are ordained of god to judge between man and man , and not between god and man ; and to rule over mens bodies , not souls . but this i speak in the behalf of those which go not beyond the scriptures , and do not presume above what is written : but if any deny them , i have nothing to say for them ; they must answer for themselves when they are called to it . thus hoping that the magistrates in generall will be as willing to protect all people fearing god , and walking according to the rule of his word , as they are willing to pray for and assist them in time of need ; i shall conclude this matter , and proceed to the next particular ( viz. ) to shew what is the saints duty , and how they ought to behave themselves in these dangerous days and perilous times , briefly in these words . first , let not our hearts be troubled at the wars and rumours of wars , distresse of nations , and perplexity that is now upon the face of the earth : for all these things must come to pass ; but the end is not yet , mat. 24.6 , 7 , 8. for these are the beginnings of sorrow , and the days of vengeance , in which all things must be fullfiled that are written in the prophets , luke 21.22 . therefore the second thing we are to be exhorted unto , is , to take heed to our selves , lest at any time our hearts be overcharged with surfetting and drunkenness , and the cares of this life , and so we be taken unawares in that snare that shall come upon all them that dwell upon the face of the whole earth ( which do not take heed : ) therefore let us watch and pray always , that we may be counted worthy to escape all these things that shall come to pass on this side the grave , and that we may have our part in the resurrection of the just , and stand before the son of man with great boldness , luke 21.34 , 35 , 36. for they which have their part in the first resurrection , are blessed and happy , and shall shine forth as the sun in the kingdome of their father , when our vile bodies shall be changed and made like the glorious body of the lord , as it is written , rev. 20.6 . mat. 13.43 . with phil. 3.21 . but the wicked shall not be able to stand in the judgement , nor sinners in the congregation of the righteous in that day , when the heavens shall depart , or pass away with a great noise , and the elements shal melt with servent heat , & the earth , with the works therein , shall be burnt up . at which time , the dead , both great and small must all appear before the judgment-seat of christ , to receive according to their deeds done in the flesh , whether they be good or bad . the consideration of which righteous judgement to come , made felix tremble , although he was a judge : therefore , dear christians , and all that feare god , and believe that all these things shall come to pass ; let us , us as peter saith , 2 pet. 3 10 , 11 , 12. consider what manner of persons we ought to be , in all holy conversation and godliness : looking for , and making haste unto , the coming of this great day of god : for it 's the property of the wicked to put the evil day far from them : but let us , so much the more as we see the evil day approaching , prepare to meet the lord , by putting off the work of darkness and putting on the armour of light , walking honestly as the children of the day : laying aside all superfluity of naughtiness , and receiving with meekness that ingrafted word of god , which is able to save our souls . and forasmuch as we know that godliness is great gaine , having both the promise of this life , and that which is to come ; let us put on the new man which after god is created in righteousness and true holiness , and let us be clothed with humility ; then shall we be fit and ready to meet the lord at his coming , and to look death in the face , whensoever it shall approach . let us take heed of lying and deceit : and let no corrupt communication proceed out of our mouth , but that which is good to the use of edifying and building up each other in our most holy faith : and let all bitterness , and wrath and evil speaking , filthiness , foolish talking , and jesting , be put away from us , and not once be named amongst us : as becometh saints : for , for these things sake cometh the wrath of god upon the children of disobedience : let us not therefore be partakers with them , but see that we walk circumspectly , not as fools but as wise , children of the light ; redeeming our time , because the days are evil . and in a common calamity many times all things fall out alike to all ; and as dieth the wiseman , so dyeth the fool ; and there is one event to the righteous , and to the wicked ; to the clean , and to the unclean ; to him that sacrificeth , and to him that sacrificeth not , and to him that sweareth , as to him that feareth an oath : so that no man knoweth either love or hatred by all the things that are before him in this present evil world , eccle. 9.1 , 2 , 3. but this we know through believing , that our lord jesus christ gave himself for our sins , that he might deliver us from them , and all the corruptions and pollutions that are therein through lust : and by him is given unto us exceeding great and pretious promises , that by them we might be made partakers of the divine nature . let us therefore give all diligence to add to our faith vertue , and to vertue knowledge , and to that temperance , and patience , and godliness , and brotherly kindness , and love ; that we may be fruitfull in the knowledge of christ , and abound in the work of the lord , for asmuch as we know our labour shall not be in vaine ; and if we do these things , we shall never fall , but an entrance shall be opened to us abundantly , into the everlasting kingdome of our lord and saviour jesus christ , 2 pet. 1 , so that we may stand by saith , and rejoyce in the hope of the glory of god , even that eternal weight of glory the apostle speaketh of , 2 cor. 4. , 16 , 17 , 18. which will make our affliction seem light and momentary : and though our outward man should perish , yet our inward man will be dayly renewed . let us therefore consider these things , lest we faint and be weary in our minds ; and that we may lift up our heads and rejoyce , knowing the day of our redemption draweth nigh . thus having laboured to stir up your pure minds in some measure by way of remembrance , i shall proceed to the last particular , namely , the vindication of the saints from the false aspersions cast upon them by wicked ignorant men . first , they assirme that we will not obey magistrates , but have rebelliously rose up against , and prevailed over the king to the taking away of his life : and therefore they conclude that we are those that dispise dominion , and ars not afraid to speak evil of dignities . to which answer : this is no more true then that which ahab spake of elijah , when he told him that it was he that troubled israel , 1 king. 18.17.18 . and therefore the same answer may well serve us , ( viz. ) that it is not we that have troubled the nation , by fearing god , and keeping his commandments , which are written in his word of truth ; for that is the whole duty of man , eccle. 12.13 . but it was he , and his fathers house , in that he had forsaken the commandments of the lord , and brought in the commandments and traditions of men in stead therof , as ahab followed after baalim : and therefore in vain did they worship god , as christ faith . but let our accusers remember those prophane days of liberty , which were set up by authority , and books of liberty read in stead of preaching , by which they strengthened the hands of the wicked , that they could not turne from their wickedness : for they thought all was well so long as it was set up and allowed by authority , and read by the parish-priest . secondly , let them remember the persecuting of them that feared the lord in those days , by banishment , imprisonment , and spoiling their goods , and some by death , whose blood cried for vengeance in the eares of the lord , with the prayers , sighs and grones of the other banished out of their native countrey from friends and acquaintance , and those in prison ; the wife being separated from her loving husband , and the husband from his dear wife ; the children from their parents , and parents from their children : being thereby made uncapable of getting a livelihood in the world ; even to the utter undoing of many : and all because they would but search into the scriptures for eternal life , further then the bishops , and the king and his counsel would have them . by all which it is evident , that it is the just hand of god that hath taken vengeance upon his teachers and counselers , and will yet find out more of them ; and that not onely in this land , but in other nations also , untill he hath stained the pride of all their glory , and brought into contempt all the honorable of the earth : the which is sufficiently proved before , in the sixth and seventh particulars of this book . thirdly , let them consider the abundance of wickedness that was at court in his days ; what gluttony , drunkenness pride , swearing , lying , whoring , carding , dicing , and all manner of unlawfull gaming , allowed of , practised , and maintained by him , his courtiers , and their attendance : all which , with the reft of their wickedness , procured the just judgement of god upon them : for , because of these things the wrath of god cometh upon the children of disobedience , eph. 5.3 , 4 , 5 , 67. againe , whereas they accuse us of speaking evill of dignities , and for resisting of powers ; i answer , it 's false : for there is no power but of god , the apostle saith , rom. 1.3.1 , 2. and how to know what power is of god , he sheweth in the 3&4 verses , in these words : for rulers and powers ( that are of god ) are not a terrour to good works , but to the evil . therefore if thou doest that which is good , thou shalt have praise of the same : for he is the servant of god to thee for good : and is for the praise of them that do well , and for the punishment of them that do evil . and , saith the apostle , to such a power we must needs be subject , not onely for wrath , but also for conscience sake . object . but the powers that are , be of god ; and must be obeyed , though they should be wicked . answ. i deny it : for wicked men in authority commanding wicked things , ought not to be obeyed , but opposed ; either actively , by doing ; or passively , by suffering . therefore said the apostle to the magistrates , act. 4.19 . whether it is right in the sight of god , to hearken to you more then to god , judge you . and again , chap. 5.28 , 29. peter and the other apostles told the magistrates , they ought to obey god rather then them . thus we see magistrates are not to feared and obeyed because they are magistrates and powers , but because they are good magistrates , and powers ordained of god ; such as are for the praise of them that do well , and a terrour to them that do evill , 1 pet. 2.14 . therefore saith the apostle , rom. 13.3 . they that do well shall not need to be afraid of the powers that are of god : but we know by wofull experience , that those that did well , had most cause of fear , and were in greatest danger : therefore that power was not of god , and is cast down . againe , if we must understand it in their sence , ( viz. ) that all powers are of god ; and must be obeyed because they are powers ; then we shall prove the devil , and all wicked men , as theives and murtherers , must be obeyed : for the devil is both a prince and a power ; even the prince of the darkness , the prince of the powers : of the aier , the spirit that now worketh in the hearts of the children of disobedience , eph. 2.2 . but now i hope none will say , that because he is a power , that therefore he ought to be obeyed , or that he is of god . but if the other argument be true , this must needs follow : but men reason thus , because they are ignorant , and are indeed of the number of those that speak evil of things they understand not : and shall utterly perish in their own corruptions , except they repent , 2 pet. 2.12 . for indeed , these men know not , neither do they consider what god hath done in former ages ; much less what he is doing , and will do , yet before the end of all things : and therefore speak they evil of things they know not : and , as peter saith againe , they think it strange that we run not in the same excesse of riot with them ; and therefore speak they evil of us : but let them know they shall give an account to him which is ready to jude the quick and dead , 1 pet. 4.3 , 4.5 . obj. but there are many noble , wise , and prudent men in this nation , and most or all of the kings and princes of other nations that take part with them ; and who dares say that they are such ? answ. most or all of the kings , princes , and nobles of the world are ignorant of the knowledge of god , and of his great design and work that he hath to do upon the earth : for had they known it ( saith paul ) they would not have crucisied the lord of glory , 1 cor. 22.8 . and did those princes and great men in our days know it , they would not crucifie him in his members : but , as christ saith , these things will they do unto you , because they have not known the father nor me , joh. 16.2 , 3. and indeed , the world by wisdom knew not god : therefore saith paul , the wisdom of this world , and of the princes of the world , comes all to nought , 2 cor. 2.6 . but as for the wisdom of god , that shall endure for ever : he revealeth it to them that fear him : and his covenant is to give them understanding , without respect of persons , psal. 25.12.13 , 14 with james 1.5 . and there is not many wise , nor noble , nor mighty , that god hath chosen ; but he hath chosen the poor in this world , rich in faith , and heirs of his kingdom , james 2.5 . and god hath chosen the foolish things of the world , to confound the wise ; and weak thing of the world , to confound the mighty ; and base things , and things that are dispised , hath god chosen ; to the end that no flesh should glory in his presence . see 1 cor. 1.26 , 27 , 28 , 29. therefore saith christ , i thank thee , father , lord of heaven and earth , that thou hast hid these things from the wise and prudent , and revealed them to babes : even so , father , for so it seemed good in thy sight , luke 10.21 . thus having shown the reason why men salsly accuse us , and speak evill of us , as of evil doers ; i shall proceed to vindicate my self and others from the next reproach and slander , ( namely ) that we are the false prophets that shall arise in the last days , and deceive many . in answer to which , i shall proceed in order thus : first , we will consider which are the last days in which they should arise . secondly , how we may know a false prophet from a true one . and first , i affirme , that the last days in which the false prophets should arise , did begin in the time when christ and his apostles were upon the earth : which is cleared by considering the world in its three ages : the first days of it being from the creation till the flood , and after till moses , by whom the law was given : the second days , or middle age of the world , being from moses to christ : the last days , from christ to the end : which days shall be shortned , for the elects sake , now that the false prophets did begin to arise when christ was upon the earth , and his apostles is evident , first from mat. 24.4 , 5 , where christ warns his disciples to take heed that no man deceive them 〈…〉 for many shall come in my name and say i am christ ; and deceive many : therefore those were the last days in which deceivers should come , because he warned his disciples then in the flesh not to be deceived . secondly , that those were the last days in scripture-language appeareth , act. 2.16 , 17. in these words . this is that which was spoken by the prophet joel , that it should come to pass in the last days ( saith god ) i will pour out my spirit upon all flesh , &c. and this was then fulfilled : therefore these were the last days . thirdly , the apostle saith , heb. 1.1 , 2. god who at sundry times and in divers manners spake to our fathers by the prophets , hath in these last days spoken to us by his son , &c. therefore those days in which christ was in the flesh , and spake to us the minde of his father , were the last days in which the false prophets should arise : for , saith peter , as there were false prophets among the people , ( namely , the people of israel under moses ; ) even so shall there be false teachers amongst you : ( namely , under the gospel . ) fourthly , that those were the last days in which false prophets should arise , and did arise , is undeniable , 1 joh. 3.18 . in these words , where he speaks in the present time , thus : little children , it [ is ] the last time : and as you have heard that antichrist shall come , even so now there are many antichrists ; by which we know that it [ is ] the last time . therefore the false prophets and teachers did arise in those days , and that out of the church of christ : for , saith the apostle , vers. 19. they went out from us : and again , ( saith paul ) the mystery of iniquity doth already work , 2 thes. 2.7 . and i know ( saith he ) that after my departure grievous wolves shall enter in among [ you , ] not sparing the flock . and of your own selves shall men arise , speaking perverse things , to draw away disciples after them , acts 20.29 , 30. thus we see when the last days began , and when the false prophets did arise ; and ever since that , they have continued and increased in the world . and , without question , the pope may from hence well plead his antiquity , and so his succession : for i believe they might be in times past in the true church at rome : for we see that false prophets and teachers had their rise out of the apostolike church , in the primitive times . but there is another prophecie to be fulfilled in these last days of all , ( namely ) that christ will consume and destroy them with the spirit of his mouth , and the brightness of his coming , 2 thes. 28. this compared with micah 4.1 , 2 , 3 , 4 , 5. in these words : in the last days it shall come to pass , that the mountain of the house of the lord shall be established in the top of the mountains , and exalted above the hills : and people shall flow unto it . and many nations shall come , and say , come , let us go up to the mountain of the lord , and to the house of the god of jacob ; and he shall teach us his ways , and we will walk in his paths : for the law shall go out of zion , &c. and the lord shall judge among many people , and rebuke strong nations afar off ; and they shall break their swords into plough-shares , and their spears into pruning-hooks : nation shall not lift up a sword against nation , neither shall they learn war any more . but every man shall sit under his vine , and under his fig-tree , and none shall make them afraid . for 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 . these things shall come to pass in their appointed times ; for the mouth of the lord hath spoken it : but it is not yet come to pass ; therefore we must look for other times in the last days of all ; viz. not the rising of false prophets , but the destroying and casting of them down ; which the lord will hasten . the second thing is , how we may know a false prophet : of which i shall speak as briefly as i can , because , by what hath been said before , they may be known . 1. they will preach and prophesie in the name of christ ( very much ; ) but they say , and do not : see matth. 7.21 , 22 , 23 , 24. if antichrist should not come in the name of christ , he could not deceive so many : for the world hath been deceived these many hundred yeers by praying and preaching in his name , by them that have not obeyed his commandments , nor contended for the faith as it was once delivered to the saints , jude 3. 2. they are of a persecuting spirit : for they win stir up the magistrate to persecute others , which both say and do those things commanded in scripture , which was first preached by the lord himself and his holy apostles : and yet they cannot tell us how we shall escape , if we neglect it . see heb. 2.1 , 2.3 . 3. they commonly deny christ to be come in the flesh , in effect , though not in words , by grounding their religion upon the ceremonies of the law ; as is well noted in that little book of tho. collier's , called three parallels , one between , the priests of our times , and they under the law . 4. they love to give expositions of plain places , of scripture , thereby to blinde the eyes of the ignorant , by darkning the counsel of god with their words without knowledge ; thereby endeavouring to make the people set their faith in their wisdom , and not in the power of god ; contrary to paul , and the apostles of christ . see 1 cor. 2.4 5. lastly to escape their wiles , let all men try the spirits by the words of god : remember , the noble bereans , acts 17.11 , 12. who searched the scriptures daily , to see whether the things were so . therefore let none venture their souls upon their expositions , lest they lose them ; but let us he sure we have a written word of god for what we believe , and for what we obey : for he is a wise man that believes and obeys the sayings of christ , and not their expositions of his sayings . see luk. 6.46 , 47 , 48 , 49 , consider it well , and learn to be wise . the next thing we are accused of , is , that we are those that cause divisions and offences contrary to the doctrine we have learned , rom. 16 , 17. from which place , our enemies take occasion to warn the people to take heed of us , and avoid our company : for , say they . who are they which cause these divisions and offences amongst us , but these separatists , and men of a new faith ? to which , at present , i shall briefly answer thus , for the clearing of it . first , consider [ when ] the apostle spake these words : it was sixteen hundred yeers ago . secondly , to [ whom ] he spake them : it was to the true church of christ that was then at rome , rom. 1.7 . thirdly , [ what ] doctrine it was they had learned : it was the doctrine of christ which was preached to them by paul himself , in those days ; and therefore he exhorteth them to mark them that laboured to cause divisions and offences contrary to it : for ( saith he ) they that are such , serve not the lord jesus christ , but their own bellies ; and by good words and fair speeches deceive the hearts of the simple , vers. 18. now what is all this to a people that never learned this doctrine , but the doctrine of their teacher , or his predecessor ; 〈◊〉 be , if it were tried by the word of god , it is so far from that which paul speaks of , that they ought to separate and divide from it . secondly , the same may be said of jude's exhortation to the saints to contend earnestly for the faith once delivered to the saints ; therefore it is not that which was delivered since jude's days , contrary to it ; but that which was delivered before , in his days : or else why should he say , contend for that faith which was once delivered , if it were still to deliver ? therefore let us make that which was first preached by christ and his apostles in that generation , a perfect rule of faith and obedience in this generation ; and let us contend earnestly for it , and mark them which cause divisions and offences contrary to what is written in the holy scriptures , and avoid them . lastly , it is said , that we are the ignorant and unlearned that wrest the scriptures to our own destruction , 2 pet. 3.16 . to which i answer : if peter meant those which are unlearned in reference to humane learning , i confesse we may be some what guilty : but if peter meant humane learning , then he condemns himself , and the other apostles : for , acts 4.13 . we read that peter and iohn were ignorant and unlearned men : therefore he meaneth them which are ignorant and unlearned in the things of the spirit of god , which , as paul saith , the naturall man perceiveth not ; nor any of the princes of this world knew , for all their learning , 1 cor. 2.7 , 8 , 9 , 10. with 14. againe , we know that the pope , his cardinals and jesuites , want no humane learning ; and yet most men in england conclude that they wrest the scriptures to their own destruction . again , we know the ancient , learned , grave bishops in our days wanted no greek nor hebrew ; and yet they are concluded to be antichristian and erroneous . lastly , the apostle sheweth us plainly who he calleth unlearned , 1 cor. 14.24 . where he saith , if the church be come together into some place , and they all speak with tongues , and there come in those that are unlearned , or unbelievers , they will conclude they are mad : but if all prophesie , and there come in unlearned , or unbelievers , they will be convinced , &c. by all which we see that unbelievers are the unlearned once which wrest the scriptures to their own distruction : which indeed they must needs do , if they have not heard and learned christ , and been caught by him , as the truth is in jesus , eph. 4.20 , 21 , 22. thus having cast in my mite into the treasury , towards the continuing and increasing the peace and prosperity of the church of christ , and the common-wealth of england ; i freely commit what is written to the view of all men ; desiring them to read and consider it seriously , and trie it by the word of god , and judge impartially : and if any finde profit , let god have the praise and glory , and let me have the prayers of all that fear god , and regard not iniquity in their hearts : to whom i desire while i live , to remaine , a loving brother , and faithful servant , in the service of christ , henry haggar . finis . christian reader , the author hereof hath another treatise extant , intituled , the spirit of promise : or , those rich treasures that so long have lien hid in christ , searched out , and discovered to the saints . wherein is undeniably proved , that the holy spirit of promise , and the gifts thereof , are the saints proper right now , and may and ought to be sought after with all diligence , so as be attained unto in this generation , full as well as in the apostltes . which is also to be sold by giles calvert , at the signe or the black spread eagle at the west-end of pauls . an enquiry into the nature, necessity, and evidence of christian faith. part i. of faith in general, and of the belief of a deity by j.c. cockburn, john, 1652-1729. 1696 approx. 150 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a33547) transcribed from: (early english books online ; image set 40791) images scanned from microfilm: (early english books, 1641-1700 ; 1226:8) an enquiry into the nature, necessity, and evidence of christian faith. part i. of faith in general, and of the belief of a deity by j.c. cockburn, john, 1652-1729. [2], 68 p. printed for william keblewhite, london : 1696. errata: p. 68. reproduction of original in the huntington 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 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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 faith. providence and government of god. 2003-06 tcp assigned for keying and markup 2003-06 aptara keyed and coded from proquest page images 2003-07 rina kor sampled and proofread 2003-07 rina kor text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion an enquiry into the nature , necessity , and evidence of christian faith , in several essays . part i. of faith in general , and of the belief of a deity . by i. c. d. d. vigilo credo & clamo loquor . london , printed for william keblewhite , at the swan in st. paul's church-yard , mdc xcvi . the contents of this first part. introduction , shewing the occasion and design of the following essays , p. 1. essay i. faith is and hath been the perpetual standard of righteousness from the beginning of the world , p. 6. 1. faith proper to scripture and required under the dispensation of both testaments , ibid. 2. what to live by faith , p. 7. 3. all the righteous upwards to adam lived by faith , p. 8. 4. it is great insolence to find fault with the terms and phrases by which the principles of scripture are set forth , p. 9. essay ii. of faith as opposed to doubting , p. 11. 1. the meaning of faith ought to be enquired after , ibid. 2. common definitions and distinctions of faith not considered nor any new definition offered , ibid. 3. faith first opposed to doubting , implies a firm perswasion of good and evil , which is essential to a just man , p. 13. 4. of the influence which this faith has upon actions , as to the rendring them good or evil , p. 14. 5. this faith no light perswasion , but the effect of serious enquiry and deliberation , ib. 6. it is the first principle of a good life , p. 16. essay iii. of faith as opposed to atheism , and how a belief of the existence of god is necessary to determine the certain rule of moral actions , p. 17. 1. faith is a belief of god and his attributes , ibid. 2. the necessity of this belief for knowing the first and great rule of moral actions , ibid. 3. righteousness according to scripture , is to act with a continual regard to god , p. 18. 4. these divines are very censurable , who recommend morality upon other principles more and oftner than this , p. 19. essay iv. the existence of god is most evident , p. 21. 1. it doth not require learning or great travel to know that there is a god , p. 22. 2. some truths more obvious than mathematical demonstrations , and it may be said , that the existence of a deity is more evident than the propositions of euclid , p. 23. 3. whether there be real atheists . the causes of atheism considered , p. 24. first cause of atheism , vitiousness , p. 25. a second cause of atheism , the being rebuted by difficulties , ibid. a third cause of atheism , want of consideration , p. 26. essay v. evidences of a deity in man , p. 27. 1. the outward figure of man's body considered , ibid. 2. the inward frame , p. 28. 3. life and sense , with the organs of them , ibid. 4. the internal , and intellectual faculties , p. 32. 5. the method of nourishing the body . p. 33. 6. the manner of its generation , p. 34. 7. of the useful dependance of some outward members upon our will , and how readily they answer our thoughts , p. 38. essay vi. evidences of a deity in other parts of the world , p. 37. 1. all other things , as well as man , prove that there is a god. it is evident , that man and all other things had one author or cause , ibid. 2. contrivance and design in in every thing , in the celestial orbs , p. 38. 3. in vegetables and animals , p. 39. 4. locusts and caterpillars considered , p. 40. 5. the disorders and irregularities occasioned by man no reproach to the wisdom of god , p. 41. 6. it is unreasonable to ask more evidence for the existence of god , than what we have , p. 43. 7. god's eternity obvious . his omnipotency appears in the immensity of the world , p. 44. 8. his wisdom and power in the very disposal of meer matter , or the several kinds of earth . p. 45. 9. in the variety and virtue of plants , p. 46. 10. in the diversity of animals , p. 50. 11. it is impossible to convince them who resist these evidences , p. 52. essay vii . of the absurdity of atheism , p. 53. 1. two sorts of demonstration . a deity demonstrable by both of them , ibid. 2. the existence of god proved by the first , ibid. 3. the objections of atheists do strengthen the belief of a god. the first objection stated , p. 54. 4. the answer to it , p. 55. 5. a second objection , p. 59. 6. the answer , p. 60. 7 a third objection , p. 62. 8. the answer , p. 63. 9. a fourth objection , with the answer , p. 64. 10. a deity proved by the other kind of demonstration , ex absurdo , p. 65. the conclusion , p. 68. an enquiry into the nature , necessity , and evidence of christian faith. introduction . shewing the occasion and design of the following essays . as certainly the christian religion has the fairest appearance of any , and comes to us with all the marks of truth , being stampt with characters truly divine , and carrying along with it authentick testimonies , both from heaven and earth ; so they who had the keeping of it , have , for near these 1700 years , taught that faith was a very considerable part of it , and absolutely necessary to the obtaining all those advantages which are promised by it . but now there are a set of men who pretend new discoveries : they decry faith as much as it was formerly magnified , and turn the things proposed to be believed into ridicule . some of them run down faith , by exposing the clergy , who require it , as ignorant and foolish , a sort of men who are easily imposed upon , or who , to keep up their trade , study to impose on others , amusing them with mysterious nonsense . others essay to prove , that faith is impossible where reason rules and is used ; and therefore that believing proceeds from a defect of reason , and consequently unworthy of those who own themselves to be men , that is , reasonable creatures . a third sort examine the several points of faith , as they are set forth in systems and confessions , and do either dwindle them away into nothing , or render them very absurd , that is , impossible or no ways worthy to be believed . this controversie is of the highest importance : all ought to be inquisitive into it , and earnest to know on what side truth lies , not to satisfie an idle curiosity , but to discover the certain and solid foundation , if there be any such thing , on which they may build their peace and comfort , with respect to the present life , and joyful hopes in reference to that which may be hereafter . upon this account i resolved on this enquiry , and to proceed in it with all the care that becomes a lover of truth , in matters of so very great moment , who ought not to suffer himself to be byass'd by his former sentiments , nor to be carried off by the censures of the world , nor to be possessed with a fondness for opinions , meerly because they are new or old , singular or common . my first aim was to satisfie my self ; and now i propose the giving true information to others , and for that end shall lay all things candidly before them , imposing as little on them , as on my self , who am not willing to be deceived . and i am confident that he , who is attentive and willing to be informed , shall receive plain and full conviction . to try this matter , i do not find it proper to appeal to the universal doctrin , either of the present , or primitive church . the fathers may be thought as partial and incompetent judges as the modern divines . authorities have no weight with the patrons of incredulity , they laugh at this method , and judge it as unreasonable , as if one would consult old bigotted aristotelians about the new philosophy . i know their regard to the scriptures , is much the same as what they have to other books : they read and examine it with the same boldness and freedom , and very often with less modesty than human writings : because its assertions are plain , and otherwise unanswerable ; therefore , to shelter themselves , and to defend their opinions , they disown its authority , and cry it down as a book which is not implicitly to be believed more than others . hence it is that some attack the authentickness and purity of the text ; others , the integrity and inspiration of the pen-men : and all of them endeavour , one way or other , to remove the only sure light we have to direct our course . so they would reason us into a fearful and troublesom uncertainty : and they make our condition as deplorable as persons at sea in a dark tempestuous night , without waggoner , compass , or pilot. i intend not to prove the divine authority of the scripture , which hath been admirably well done by several , both in this , and former ages : i take this for granted . but if this be too great a postulatum , it will be sufficient for my business to suppose it in the first rank of books , which it may claim , both by reason of its antiquity , and the things contained in it . the authors of this holy book merit reverence and esteem , at least as much as plato , aristotle , seneca , epictetus , confutius of china , and other ancients , whose sentiments the world is curious to know , and which learned men have been employed to collect , as useful to mankind . nay , i am willing at present even to pass this too . i ask only ( which cannot be justly denied ) a due attention to what is said in scripture , and an impartial and unbyass'd consideration of the excellency and reasonableness of what it proposes ; for then , i am sure , that the doctrine of christianity will appear divine , and true , and worthy of all acceptation : for it shines with evidence , as the light which proves and manifests it self to every one that is not blind . if our gospel ( saith st. paul ) be hid , it is hid to them that are lost , &c. the finest picture doth not look well , if it be not set in a proper light. nor doth the gospel appear reasonable , when it is not duly represented . all the cavils and objections , that are made against it , proceed from a wrong view of it ; represent it fairly , and there is nothing more agreeable : its imperfections are beauties and admirable contrivances : its foolishness is the highest wisdom : its seeming absurdities and contradictions , upon examination , are most rational and perfectly consistent : its faith is conviction and demonstration . in a word , it is every way faithful and true , and worthy to be received by the wisest and most perfect men , as i hope to make appear by these essays , and what are to follow hereafter , which i desire may be read with attention and candour , and according to the method in which it is written : for divine truths are in this like the propositions of euclid . there is a dependency amongst them , the first must be received before the rest can be admitted ; but tho' what is prior in order of nature ought to be first considered , yet it is certain , that the same is not so fully comprehended , as when what follows is known and understood . thus the existence of a deity is to be proved before a providence , and yet the proofs of a providence , and such a view of it , as we may have by reason and revelation , doth not only mightily confirm us in the belief of a god , but also very much enlarge our idea of him : what may be known by nature and reason , should be proposed before the discoveries of revelation ; and yet the light of revelation doth give clearer convictions of the former , and doth render intelligible , what before could not indeed be denied ; but yet was not well understood . nature and reason may be compared to the dawnings of the morning , which is not to be despised ; but the discoveries of the scripture , resemble the light of the sun when it is mounted the horizon , which is full and sufficient for all that is necessary to our present state. we should have begun at that faith which is peculiar to the gospel , and so spared our labour in proving a deity and providence , if the present growth of atheism had not made it necessary to establish these first . it is true , these subjects have of late been excellently well-handled , to which we might have referred ; but that would have been to build upon another man's foundation . all must acknowledge , that these subjects are of great importance , and therefore what we offer about them , ought to be kindly received both by those who doubt , and those who believe ; that the one may be confirmed , and the other satisfied , in matters that so nearly concern them . i would not be thought to despise some proofs and arguments which i have not used : our essays would have run out into vast volumes , if we had amassed all that might have been said , and therefore we have only made choice of such things as either have been least considered by others , or which may be of most common use . we do not write for the instruction of those who have been bred in universities , and therefore have purposely waved what could not be understood without metaphysical notions , and the abstruse part of learning . we have digested our enquiries about faith into three parts , of which the present essays make the first : and we have been advised to publish them separately , to encourage the reading of them : for , tho' those who have most need of information , have also generally most leisure to read ; yet it is well known that they are also least willing to undertake the reading of what requires many hours and much attention . bulky books fright them , and they throw them by , as too great interruptions to their diversions , for the most of their occupations are nothing else . but if such will not be at the pains to read a few sheets , they betray their aversion to these truths , and do in vain pretend to excuse their infidelity , by want of true conviction . the second part is wholly taken up about providence , which is too copious a subject to be exhausted by any ; but without the hazard of being vain or immodest , i may say , that there is at least some things suggested , which may both perswade the belief of a providence , and also satisfie mens minds in some measure about the strange and wonderful dispensations of it , which , not being commonly handled , we have the more largely insisted on . in the third and last part , shall be considered that faith which is founded upon revelation ; which also we shall indeavour to set in its true light. both these parts shall follow very soon , if it please god to assist us ; and i heartily wish , that all of them may prove useful to the design proposed , by helping to clear those truths which are of the greatest importance . essay i. faith is , and hath been , the perpetual standard of righteousness from the beginning of the world. 1. as all authors ( whether historians or philosophers ) have their peculiar phrases and way of speaking , so faith is a word and term proper to sacred scripture . it never occurs to us in the reading of any of the heathen moralists , in that sense in which we meet with it almost in every leaf of the holy bible . st. paul as agreeable to the other apostles , he discourses often , and very much of faith ; so , in three several epistles , he asserts , that the iust shall live by faith : and in one of them , he prefaces it with an as it is written , testifying by this , that it was no new doctrine of the gospel , but what was taught by the law and the prophets . and accordingly we find the same very words in the prophet habakkuk , chap. 2. 4. whence we may conclude , that this is a scripture maxim , of certain and perpetual verity , under every dispensation , as well the former as the present . 2. by the iust , is to be understood the good , holy , and righteous ; in opposition to the wicked and ungodly . and to live , comprehends and must be extended to , the whole tract and course of their life and conversation ; for to restrain it to any single , or individual act , which hath not an universal influence upon the whole man and all its motions , is to make the scripture and inspirer of it , speak very improperly . he is not said to live in a place , who lodgeth there a night or two ; but who has his constant residence and abode in it . nor can he be said properly to live by any art or science , who now and then perhaps diverteth himself with it ; but only he who makes it his profession , aim , and study , who constantly exerciseth it , and subsisteth by it . so when it is said that the iust live by faith , the meaning is , and must be , that they always walk by faith ; they order and frame their whole life and conversation according to it . it is the principle by which they are actuated , and which produceth all that they do . as the soul and spirit give life to the body , excite , direct , and determine the actions of the whole man , so faith is the soul , life and spirit of a just or righteous man , the first and great principles of his motions , the chief rule and director of his actions , that which quickens his hopes , awakens his fears , excites and curbs his passion , and which pusheth him forward to all that is suitable to his rank , quality , and other circumstances in which he stands . in a word , to live by faith , must be to think , speak , and act by it , for life comprehends all this . and he who doth thus live by faith , is truly just , good , holy , and righteous . for if it be true that the iust do live by faith , it is also true that they who live by faith are iust. as knowledge and wisdom render a man learned and wise , so faith makes one iust and righteous : and this righteousness encreaseth according to the proportion of our faith ; for there are degrees of faith as of life ; there are weaker and stronger , imperfect and perfect in both . 3. now that it is not peculiar to the state of the gospel for the iust to live by faith , but that they did so , under the law , and before it , doth further appear from what the apostle writes in the eleventh chapter of the epistle to the hebrews , where , by a long enumeration of particular instances , he proves that all the righteous , even up to abel , that is , ever since the fall , did walk by faith ; and that faith was the source and spring of both their common , and extraordinary actions . and he might have ascended higher , and shewed , that even in the state of innocence , faith was appointed the life and soul of righteousness : for that command which was given to our first parents , about the tree of knowledge , in the midst of the garden , was to exercise their faith , as their transgression was a failure of faith as well as of obedience . st. paul , in the epistle to the galatians , and in the first part of that to the romans , pursues the same truth against the bigotted jews and judaizing christians . for to convince them of their error , in expecting to be iustified by the law of moses , he shews clearly , that , before the law was in being , men were accounted iust and righteous before god , by reason of their faith , and therefore that faith was the permanent and perpetual standard or rule both for measuring mens righteousness , and for obtaining their iustification . because abraham was an eminent example of faith , therefore he was not only reputed righteous , but had the peculiar honour to be called the friend of god , and the father of the faithful , in all succeeding generations . and all who believe , and live by faith , are stiled the children of abraham , and heirs of his honour and privileges . upon which account they are also named the children of god , the holy seed , the righteous generation , in opposition to the sons of belial , the wicked and reprobate , who are branded with the character of vnbelievers , children of vnbelief , persons without faith , as the original bears , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . much more might be said on this head , but it sufficiently appears from what hath been said , that according to the peculiar dialect , both of the old and new testament , faith and holiness , believing and to be iust , or to live righteously , are used indifferently , as reciprocal phrases , which import or inferr one another . and the reason of this dialect is , because , according to the philosophy of the scripture , that which goes under the name of faith , is the first principle which actuates a a good or just man , and that the goodness or righteousness , which is acceptable to god , is only the effects or expressions of that faith , which naturally and inseparably follow it , as the light doth the sun. now , before i proceed further , it is fit to make a little pause ; and it may be convenient to represent here the obligation which lieth upon all , who own the authority of scripture , to entertain those phrases and expressions , with respect and reverence . 4. they ought to esteem them not only sacred , but exact and just , and the fittest to convey true notions into our minds . a wise man can express his own thoughts best . and sure none can be supposed more qualified to know the most apposite words for expressing truth , than the spirit of truth , or they who are inspired by it . they , who recede from the phrases of any author , do also generally differ from his sentiments , and give others occasion to mistake them : for the peculiar and repeated phrases , which one has used constantly , do give the greatest light to the discovery of his thoughts : for , if he had not perceived or fansied some propriety in those phrases , for representing what he would be at , he would not have been so fond of them , nor would he so constantly have used them , even as an exact and skilful painter , observeth carefully , both the strokes and mixtures , which are fittest to shadow out the colours and figures he would represent . but even abstracting from the divine authority of scripture , and the peculiar inspiration of the pen-men , it is very great immodesty to offer to correct and amend their expressions ; as if any now a-days could express their thoughts , notions and sentiments better , than they themselves were capable to do , especially on subjects with which they were well acquainted , and which they knew better than other men , by reason of their profound meditation , the purity of their minds , and the integrity of their lives : these very things ( if divine and immediate inspiration will not be allowed them ) could qualifie them to teach the nature and acts of a holy life , or true righteousness far better than others . all the heathen philosophers came short of their perfection , and therefore are not so good masters of morality : for moral truths are not like mathematical ones , to be learned by reading and study : the knowledge of those comes best , nay , can only be had by serious and continued practice . a good man unlearned , has a deeper sense of christian morality , and can discourse more lively and reasonably of it , than the greatest scholar , who has only the theory . and there be some expressions which seem mean and silly to the last , which the other feels to be just and emphatick ; as what that man esteems lofty and sublime , this man undervalues ; for the one knows and thoroughly understands the subject he speaks of , which the other does not . to return , all the disciples of any sect , reverence the authors and founders of them , and love to speak in their language , and according to their dialect . an aristotelian will huff , and grow very angry , if the cant of his schools be mocked ; and the well-bred cartesian will not be much more calm and easie , when the terms and principles of his philosophy are played upon . now ought not christians to be much more tender of the divine phrases which the prophets and apostles have used to set forth the secret and sublime principles of that life , which renders us acceptable to god , and makes us to be reputed righteous in his sight ? which phrases were neither blindly hit upon , nor affected to amuse , but wisely chosen as most proper ; because both clear and comprehensive . therefore to mock faith , and to turn believing into ridicule , to explode the phrase , and pretend to give better , is insufferable insolence , and a high affront to the apostles , and prophets , and that spirit which did inspire them . christians ought to resent this : to bear with it is not meekness ; but want of zeal and courage ; it is a lazy treachery , as when one beholds the rights of his country or society invaded and betrayed , and yet holds his peace . it does not become the children of the family to assume the liberty , or rather licentiousness of enemies and aliens , and if the wantonness of their humour prompt them to it , it is their duty who have the charge of the family , to chastise them into better manners . essay ii. of faith as opposed to doubting . 1. whatever regard be due to words and phrases , there is a greater due to the sense and meaning of them . men are no better than parrots , if they utter words and do not understand them . the next thing therefore to be considered is , what is this faith which the just should live by , which is so much magnified and spoken of in scripture , which is now , and which is said always to have been the principle of a holy and spiritual life . 2. in order to this , i resolve not either to consider the definitions of others , or to give a new one of my own , the common definitions of faith would hamper me too much : if i were tied to them , i could not have the freedom of my design , which is , to make a clear , full , and ample description of faith. this is not to cast a slight upon any of the received definitions ; which , as they are placed in the common catechisms , do serve well enough to point out some of the special and chief acts of faith , but which yet are not sufficient to give a full or clear idea of it . nor will i attempt to amend them , or to establish a better one ; for it is not easie to make a good definition of such a very comprehensive thing as faith is : nor is such a thing well understood by any definition , as by taking a particular and separate view of those things which it comprehends . it is but a very confused notion of grammer , logick , or any other science which youth have by the definitions which are first taught them ; they then only rightly understand the nature and use of these sciences , when they have gone through them . and as i am not to trouble my self with the common definitions , so neither will i intangle my self , or the reader , with the ordinary distinctions of faith ; such as temporary faith , an historical faith , a faith of miracles , &c. for tho' there be something in scripture which gives occasion to these names and distinctions , yet the consideration of them would give little light to our enquiry , for they suppose the knowledge of faith which we enquire after , and are designed to mark out some certain degrees of faith , rather than to instruct the nature of it , which we mainly aim at . for my purpose is , by the light and guidance of scripture alone , to search out this faith , which is necessary to entitle one to be just and righteous before god , and upon which account it must be that st. paul saith , without faith it is impossible to please him , heb. ii . 6. and to prevent all dangerous errour , that we may not mistake one sort of faith for another , a faith which cannot , or doth not render just , for one that doth , we shall have still in our eye this necessary relation betwixt faith and righteousness . 3. to proceed then , in the first place , i find faith taken in opposition to doubting : so it is taken , rom. 14. and in several other places . and in this sense faith is much the same with conscience , and is an inward conviction or perswasion of mind concerning what is true or false , good and evil , lawful and unlawful . which perswasion or inward conviction , is the first rule or standard by which one 's integrity and uprightness is to be measured ; and therefore it is as necessary for the just to live by this faith , as for a square to have four equal sides : both texts of scripture , and the nature of the thing require it . the true and primitive character of a just man is to be conscientious , to follow the dictates of his mind , and to order his life and actions according to what he knows and believes to be right . a just man must be upright , and there is no uprightness if the outward and inward-man do not keep touches , if there be no correspondence betwixt them , if the mouth contradict the heart , and the life and actions be disagreeable to the inward light and sentiments . this faith is as the eye by which we see and know how to order our steps ; it is as the light to shew the way in which we should walk , and not to follow it , or to go contrary to it , is great perverseness , and the character of a wicked man. as the spirit is the principle of life , and life of motion ; so this faith is the first principle of a good life , and men are to be reckoned good or bad as they walk according to it : he is a bad man who contradicts it , and he is no good man whose actions do not flow from it . the motions of a puppet or engine may be both regular and useful , but they cannot be reckoned natural ; because they proceed not from a principle of life , but from artificial springs . so tho' one's actions be never so plausible , fair or useful to others , yet they are not good ; nor is he , who doth them just , if they proceed from any other principle than this faith , that is , an inward perswasion of their being just and good , lawful and reasonable , for whatsoever is not of faith ( saith the apostle ) is sin , rom. 14. 23. hence it is that we see some in scripture branded with the character of ill men , and others denied the approbation of being good , whose actions were outwardly good and commendable , because they did what they did , for other reasons , and upon another account , than the intrinsick goodness of those things , or their own perswasion of it . 4. all the actions of every one are to be approved or condemned , with a regard to this faith , and by vertue of it , things , in themselves good and lawful , become evil , and what is evil loseth a part of its malignity . thus the eating of flesh , which in it self is a lawful and innocent action , is a damnable sin to him who has the least doubt whether it be lawful ; and what is clean turns unclean to him who thinks it so , as is excellently discoursed in that fore-cited chapter . so on the other hand , we find god himself excusing abimelech for taking sarah into his house , because he did it in the integrity of his heart ; that is , he was ignorant of her being another man's wife . and st. paul's perfection of the saints was the more pardonable , because he verily thought he ought to do many things against the name of jesus : i was before ( saith he ) a blasphemer , and a persecutor , and injurious , but i obtained mercy , because i did it ignorantly in unbelief ; that is , without faith , or the perswasion of the evil of it , 1 tim. 1. 13. but then it is to be remembred , that this faith which hath such influence upon our actions , and which is so essential to a just man , is not fancy or imagination , nor a light or hasty perswasion . let every man be fully perswaded in his own mind , saith the apostle , ver . 5. and therefore our faith and perswasion ought to be well-grounded , the effect of serious enquiry and deliberation , that it may give true and certain direction , otherwise it may be still said that we are regardless of right and wrong , truth or falshood , good and evil , which is inconsistent with the character of a perfectly just man. a wise architect doth not work at random , but by plumb and rule ; but then he is first careful that his plumb and rule be right and exact ; for without this , he cannot sincerely intend to have his work perfect . so a just man carefully studieth both a conformity betwixt his actions and his inward sentiments , and betwixt these and truth , and the stable rule of right and wrong , good and evil. to act contrary to inward conviction is to offend wilfully , and the height of wickedness ; but it is the next degree to it to be careless whether we offend or not , whether we do good or evil , which we are guilty of , when we are not at any pains to adjust our perswasion to truth , to know the right , or to inform our selves of what is good , lawful , and fit to be done . the same reason which makes it just , and our duty to act according to our knowledge , and inward perswasion , or to do the good we know , obligeth us to search out the real good that is , that there may be no errour in our perswasion , nor crookedness in our practice ; and then only our thoughts can justifie our actions , when , by diligence and due care , we have endeavoured to make our thoughts just and true , conform to the nature of things ; for without this , we cannot be fully perswaded in our minds , as the apostle enjoineth ; the assurance of faith is wanting , which is necessary to dispel all doubts , and to establish our goings . happy is he ( saith st. paul ) that condemneth not himself in that thing which he alloweth , rom. 14. 22. by which he gives us to understand , that our heart must approve our actions ; our minds must judge , that the ways we take are right , otherwise we stand self-condemned . now the judgment is not just which is not certain , which is rashly or hastily pronounced , before a strict examination , or a due attention to all the proofs and evidences which can be brought for clearing the cause . there is still place for doubting , when necessary caution and the proper means have not been used for right and sufficient information . and as doubting defileth the man , and polluteth all his actions , so it is uneasie to the mind : as darkness , in which when one walketh , it maketh him apprehensive , full of fears and jealousies , going forwards and backwards , to the right and left , without any steady course ; because he has no certainty of his way . what is translated a double-minded man , ought to be a doubtful man , one that has not the assurance of faith ; and such an one ( saith st. iames ) is unstable in all his ways , he wavereth like a wave of the sea , which is driven with the wind and tossed , jam. 1. 6 , 8. fleeting and inconstancy , change of opinions and practices , regarding events and outward advantages , is at least a sure sign and evidence that the person has not attained to a true faith , or full perswasion of his duty , of what is good , lawful , or necessary ; for faith gives a chearful confidence , it makes one constant , and to be always the same ; because truth and the nature of things change not . to conclude this matter ; by faith here we are to understand a true knowledge of the nature of things , a clear conviction of truth , and a hearty full perswasion of good and evil , lawful and unlawful , which every one should endeavour after as much as possible : and also every one ought to live answerably to the measure which he hath attained of it . who doth thus , so far he is to be reckoned good and just ; for he hath no perverseness in his temper , no crooked byass in his constitution , but sheweth an integrity of mind without guile or hypocrisie , and a regular will , which offers no prejudice , but which renders to every person and thing what is due . 6. righteousness begins here : a tendency towards this faith is the first symptom and appearance , as well as motion , of a just and good life , which like the natural , upon its first production , may be weak and languid ; but which , like it too , groweth if it be not stifled : and as it groweth , so it acquireth strength and vigour , until it arrive at perfection . the first moments of the morning are hardly distinguished from black night ; but it creepeth on insensibly , until the whole hemisphere be enlightened . so the paths of the just ( saith solomon ) are as the shining light , which shineth more and more until the perfect day , prov. 4. 18. essay iii. of faith as opposed to atheism , and how a belief of the existence of god , is necessary to determine the certain rule of moral actions . 1. to go on with faith , which in the second place is opposed to atheism , and so it is a firm belief of the existence of a deity , a certain , full , and clear perswasion that god is , and a sense of those attributes which are necessarily included in the true idea of god. he ( saith the apostle ) who cometh to god , must believe that he is , and that he is a rewarder of them who diligently seek him , heb. 4. 6. 2. the faith , spoken of in the former essay , obligeth to enquire after this ; and this we are now upon , enforceth the reasonableness and necessity of that ; such is the relation betwixt them , and so mutually do they support one another . not to criticize grammatically upon the words [ lawful , and vnlawful ] which suppose a superiour , even good and evil depend much , if not altogether , upon the knowledge of god , and are to be measured by a relation to him : the nature of these will be found to vary very much , according as the existence or non-existence of a deity is established . if man have no superiour , none to reward or punish his actions , then i suppose the government of himself is arbitrary , as the chusing employments is now thought to be ; his chief business is to please himself ; and consequently , good and evil are only to be considered with relation to one's self and his present interest ; which shall make as many different notions of good and evil , as there are different humours , inclinations , and interests among men. good and evil shall in that case have no certain standard by which to be measured , but shall be of as mutable a nature , as honesty and dishonesty in a divided common-wealth , where the same thing is both honesty and knavery , in the judgment of the different parties , and where the same person shall be both reputed a hero and a villain . then no act can leave a guilt , and better or worse , well or ill done is to be measured by the event and success . and tho' moral laws can be shewed to have a foundation in nature , yet the transgression of them , for a particular pleasure or conveniency , will be thought no more culpable than to level a mountain , to cut the course of a river ; to force water to ascend , and such like , which seem to be equal violences to nature ; so that he who has a liberty to do the one , may also do the other . but the case is quite altered , if there be a god , for then we are no more at our own disposal than servants : he who made us , has an absolute dominion over us ; and all our care ought to be to please him : his will is a law , and the perpetual standard of good and evil. 3. however it is certain , that , ( according to scripture ) none are reckoned just or righteous , but such as act with a continued regard to god , which sometimes is expressed by the fear of god , sometimes by walking with him , or before him , and having the heart perfect or upright with god. when hezekiah pleaded his integrity , it was in these words , remember , lord , how i have walked before thee with a perfect heart , and have done that which is good in thy sight . upon this account , enoch , noah , abraham , lot , ioseph , ioshua , iob , and all the other worthies in scripture are put into the catalogue of the just. and granting that there is a god , it will necessarily follow that he only is a just man , who sets god before him , who makes him the end and measure of his actions , and the very design of whose life is to please god : nor can there be a more proper character of an unjust man , than that by which the wicked and ungodly are described in scripture , viz. they have not the fear of god before their eyes , god is not in all their thoughts , they are without god ; that is , they have no consideration of him , nor regard unto him . he is not just who doth not render to every man what is due . if one keep squares with others never so well , if he deal never so fairly with them , yet if he , at the same time , be untowardly , or undutiful to his parents , he cannot properly be called just. so let one possess all that is called vertue towards men , yet if god have not due acknowledgment from him , that man is neither just nor righteous . nay , as he is not a good and faithful servant , who does not sincerely intend his master's honour and interest in all he doth ; so , ( according to the scripture ) none can claim the titles of just or righteous , or have them bestowed upon them , who do not all for god's sake , whose chief motive to do good and forbear evil is , because the one is acceptable to god , and the other offensive to him . 4. wherefore those divines are much to be censured , who recommend morality , and a good life chiefly by other topicks than these : for they are either ignorant of the principles and philosophy of the scripture , or they discard the same to establish a better , and more plausible scheme of things . they who profess to believe the divine authority of the scripture , ought also to think that they are incapable to correct its principles , or to establish what is more just , or wise ; and that they cannot better shew their learning and judgment , than by making it appear that they fully understand the scope and doctrine of the scripture . but whatever opinion they have of the scripture , seeing their profession obligeth them to teach it , they ought to do it candidly ; that is , without mixing their own fansies and opinions . if one was appointed to read a lecture of either aristotelian , or cartesian philosophy , he could not be said to execute his office with ingenuity , who did not represent them purely according to their authors , but who did blend them with other principles . a righteousness built on the principles of self-love , honour , conveniency , pleasure , and such other motives , is a righteousness built on a heathen foundation , which cannot please god , no more than we do think our selves obliged by acts and deeds , which had no regard to us . i would not be thought by this to exclude all respect to our private and personal interest ; nor yet to disprove a humble and modest enquiry into the reasonableness or excellency of the divine laws : but as the surest proof , the clearest and shortest demonstration of this , is drawn from the existence , nature , will , and authority of god ; just as we best understand the wisdom and reasons of a government , by considering what the king is , and what he proposes to himself . so the only design of this enquiry should be to encourage our obedience , to render it more ready and chearful by convincing us , that he , who has the authority over us , employs it most for our advantage , that so the servitude , which we owe by nature , may become voluntary , that we may be incapable of revolting : and tho' we could be free , yet we may chuse rather to be servants for ever , like that servant under the law , who gave his ear to be bored thorow , preferring ( out of love to his master ) perpetual bondage to his freedom . i know not whether it should move indignation or pity most , to see how pleasantly men delude themselves with suppositions of mankind ; their starting up free without all obligation , except to consult their own pleasure and convenience . some , who make these suppositions , deny a deity , and proceed without any consideration of god. others own a deity , but they found our obligation to him only on his possessing wisdom , reason and knowledge in greater measure . but this state of nature is a dream and meer romance , and all their suppositions are wild , extravagant , against reason and nature , if mankind had another beginning , if we all owe our being to another ; for then we are not free , our creation subjects us to him . we ought in the first place to regard his will , which is a law of indispensible obligation , not by vertue only of the reasonableness of it , or the conveniency it brings with it , but by vertue of the authority enjoining it . he is an open rebel who has no regard to this authority at all , and he , who preferrs any thing to it , or has any other thing in greater consideration , has broke the first and greatest chain of justice ; he is not truly loyal , but waits an opportunity to revolt . tho' rewards and punishments be proposed , yet they are not intended for weakening the authority of the supream lord ; but to preserve it from contempt , and to heighten our regard for it . which rewards we ought to consider , and have always before us , both that we may know the nature and importance of those things to which they are annexed ; and also , that by them we may be the more capable to serve and glorifie god , to whom we owe infinite service , if it were in our power . essay iv. the existence of god is most evident . from what hath been said it necessarily follows , that the first principle of true righteousness , the foundation of all morality and religion , is this faith by which we firmly believe that god is , and that we derive our life and being from him ; that he rules and governs the world ; and that he is a rewarder of them who diligently seek him . this comprehends all ; and all other things are but deductions from this . shake this , and all falls to the ground ; the whole fabrick of religion and morality shivers into pieces . but then this cannot be shaken : it stands like a rock , immoveable , notwithstanding of all the furious blasts of insolent men in the several ages of the world ; and perhaps , never any of the former made so many , or so violent attacks as this present . this foundation is surer than that of the world it self ; for when the foundation of the world shall be overturned , this shall stand sure to all eternity , as it was before the foundation of the world it self was laid . 1. and as it is sure and certain , so it is clear and evident . this is not a truth which lies hid , or mysteriously wrap'd up , which requires depth of judgment , vast learning , assiduous study , and great pains to the digging it up : we may come at this , without undertaking long and dangerous voyages , without the wearisome study of languages , without turning over many volumes , without the trouble of consulting all the wise and learned , and collecting their sentiments . this lies open to every man of common sense and judgment , because it is what every man should know , believe , and understand . the necessaries of life are common every where , and may be had in every country by a reasonable industry , which is no ways uneasie . what must be fetch'd from afar , with much expence and labour , doth rather please fansie , than serve nature : so they are only indian trifles , for amusing and sustaining a vain curiosity , which for the most part are returned to us by the laborious travels of learned men. and tho' they produce also things substantial , to give solid delight and satisfaction ; yet even of these it must be said , that they are not absolutely necessary to give us wisdom and knowledge , to establish this faith , which is the ground-work and foundation of all . what is necessary and sufficient for this , is obvious and at hand , that all may be without excuse ; for which cause i may apply these words of moses , this is not hidden from thee , neither is it far off . it is not in heaven , that thou shouldst say , who shall go for us to heaven , and bring it unto us , that we may hear it and do it . neither is it beyond the sea , that thou shouldst say , who shall go over the sea for us , and bring it unto us , that we may hear it and do it ; but this word of faith is very nigh unto thee , in thy mouth , and in thy heart , that thou mayst do it , deut. 30. 12. that is , the evidence of this faith depends not on the knowledge of what is transacted in these upper regions , nor on what passeth in the remote parts of the world ; but the evidence of it lies in every man 's own bosom : his own mind ( if he hearken to it ) can make him conscious of this truth : that thing within him ( whatever it be ) which makes him sensible of other things , can convince him of this . 2. because i intend to speak intelligibly to all , what the meanest capacity may comprehend , i will not run into the philosophical debate about innate ideas ; i will not enquire , whether all be born with an idea of god , nor of what force that is , to demonstrate his existence ; but whether the mind of man come to the world void of all notions , or prepossessed with principles , by which it is to examine all things afterwards : it is certain , that it is capable of discerning things when duely set before it ; as the eye is capable of distinguishing objects and colours in a clear light , and at a due distance . if the mind cannot refuse an assent to some things , if upon every representation of them it owns a conviction , and cannot without violence work it self into a denial ; it is all a matter , whether this be from innate principles , or the natural evidence of these things themselves . and that there are some things clearer and more evident than demonstration it self , appears from this , that even mathematical demonstration proceeds upon the supposition of this , and requires them as postulata . now the mathematicians have only considered such axioms as relate to lines , figures , and bodies : there are other principles as self-evident as these ; whence comes that the voice of nature is uniform , and that there is a common consent of mankind : wherefore it is no paradox to say , that the existence of god , and the principles of morality , is not only as certain , but more evident than the propositions of euclid , because the generality of mankind have always easily ( by the very bent of their nature ) given an assent unto them , and that the greatest barbarity and corruption could never entirely deface them . some mens genius is not capable of mathematicks , but all are capable or morality ; and the reason of it is so plain , that every unbyass'd mind assents to it . that there are debates about some moral principles , and particularly this of a deity , is no more an objection against the evidence thereof , than the arguments of zeno against the possibility of motion , or the sophistry of the scepticks against the certainty of these things which fall under our senses . there are some things which a child can distinguish as well as any of riper years , and which a country clown may judge of as well as a philosopher ; and consequently common sense and reason may be known from the one as well as the other , nay , very often better : for the one speaketh what his mind naturally dictates , whereas the other being amused with the notions he hath read , which his head always runs upon ; he discourseth according to these , and so perverteth his natural reason . the most simple person can at first sight distinguish natural things from artificial , and without hesitation , without waiting a deduction of logical inserences is presently convinced , that both the one and the other has a cause , and did not spring from themselves . none was ever so sensless as to think a house was built without hands ; and any of common sense seeth , that natural things far excelleth these of art , being more curiously wrought , more admirably contrived , being more beautiful , serving to more uses ; and in a word , every way more perfect . therefore leave men to the freedom of their own reason , they would as readily believe a god , as that a house had a builder , or a watch an artificer . 3. some will not yield that there are , or can be real atheists ; because it implies such absurdity . but we see daily instances of mens swallowing very gross absurdities : nay , there is hardly any absurdity which some or other has not received ; which should teach the wisest to walk with fear , and to preserve their reason carefully . if there be no atheists , some take a great deal of pains to no purpose ; for they are at much ado to perswade us that they themselves are , and to bring others to be atheists . but as i see no reason to doubt that there are such , tho' very much reason that there should be none . so mens athèism proceeds either , 1 st . from their vitiousness , which first breeds in them a dislike of god , and then carries them to dispute his providence , and at last his existence . just as they who are embarked in some design , which makes them dread the king , first quarrel with his government , and then deny his right and title . or , 2 dly . it arises from the difficulties which they meet with in the contemplation of his nature and attributes ; because they cannot clear or comprehend these , therefore they deny his being , thinking it better to deny what is plain and evident , than to own their ignorance , or the shortness of their reason , than which nothing can be more unreasonable , as we may have occasion to shew afterwards . is it reasonable to deny plain and common things , because there are some things without our reach ? shall i put out my eyes because they fail me in some particulars ? because they do not reach beyond the clouds , nor penetrate into the secrets of nature ? difficulties which are insuperable may put a stop to further enquiries , and make it reasonable not to determine any thing positively in these matters where we find them : but they can never make it reasonable to deny what was clearly perceived before these occurred . tho' the divine essence he incomprehensible , because infinite , and because it does not fall under our sense , tho' the ways and workings of god be unsearchable and past finding out , yet plainer and more certain evidences cannot be desired of united wisdom and power , than what we have continually before us ; nay , carry about with us in our own selves . as soon as one casts his eye seriously upon them , he shall be convinced : he that considers them , shall acknowledge them ; and therefore a third cause of atheism is want of consideration and reflection . some are atheists , because they do not think ; their souls are always asleep , and they never open the eyes of their mind to behold , by a wise regard , the many prodigies of omniscient power , the beautiful scenes , the curious and admirable contrivances of almighty wisdom , with which the world is filled . they are like these sensual , dull , and uninquisitive souls , which creep about the palaces of princes , on the account of the meat and drink , which is to be had there in plenty . they mind nothing but the crambing their bellies , and are altogether insensible of the stately magnificence , the curious architecture , the fine sculpture and painting , which draws strangers thither from all parts of the world. he , who leads such a life , should be set to graze with the beasts , for his life is not much better than theirs , and his soul seems to be altogether sensitive . it is the property of man to think : his dignity above the other creatures lies in a power of discerning and understanding things , their nature , ends , and uses , their relation to each other , their cause and contrivance , and what else may enlarge the mind with wisdom and knowledge to which he bends ( when free ) as naturally as a stone to the earth . he , who does not employ his thoughts these ways , abdicates the dignity of his nature ; and he , who thus carefully maintains it , will be full of god , if i may so speak , god will be in all his thoughts , for he shall see him every where , before him , behind him , on every side , and in every thing . as the foolish iews asked a sign of jesus christ , when according to their hypotheses , and the supposition of their law and prophets which they themselves believed , every word he spoke , and every work he did was a sign . so some unreasonably demand a proof or demonstration of a deity , whilst they walk in the midst of demonstrations , and do tread on them every step . if we cannot see his invisible essence , yet upon the first opening our eyes , we discern unquestionable effects of his essential attributes : and if they do not affect us , because they are common and ordinary , it bewrays our want of judgment and consideration ; for the excellency of a thing lies not in its being rare and singular , but in the design , contrivance , and usefulness . is the art of a watch less to be regarded , or doth the memory of the first inventor deserve less honour , because now adays every body carries one in his pocket ; and that perhaps some of no great capacity are taught to work them . essay v. evidences of a deity in man. 1. generals do not much affect us , nor are things distinctly known by a general view of them , we then see and understand them best , when we consider each apart by it self . the world is too large a prospect to be taken up at once ; we will therefore descend to particulars , and shall begin at home . take a view but of the outward make and figure of the body of man ; consider the variety of parts , the symmetry , situation and proportion , either in respect to the whole , or to each other ; the firmness of the feet , the strength of the legs , the well-compacted thickness of the thighs , the stateliness of the trunk , the force of the arms , the contrivance and innumerable uses of the hand , the comeliness and beauty of the face , the majesty of the countenance , and the ornament of the hair. the finest painters and most curious statuaries think they cannot shew their skill better , than to imitate these , and tho' the best imitation of them be very rude in comparison with the original , yet even these rude counterfeits have been much admired , and have procured much honour and fame to those who made them . now if the copy be admired , what doth the original deserve ? if the picture or statue shew art and skill , shall the original be ascribed to chance ? is it not more reasonable to think that it is the work of some wise and excellent hand ? 2. especially if we penetrate into the inward frame and texture , which is altogether unimitable : none was ever so mad as to attempt it . when the outward covering of the skin , which also is admirable , being a net of nerves curiously interwoven , when this ( i say ) is laid aside , what a wonderful contrivance appears of bones , muscles , arteries , nerves , and other vessels , which both astonish the wisest , and also afford them matter of curious enquiry . since the beginning of the world all the wise and curious have been prying into the body of man , dissecting and anatomizing the parts of it . some have spent their whole life in considering but one particular part ; and yet after so many thousand years , there is no perfect discovery , either of the whole , or almost of any part . there is a terra incognita even in this little world. as there are at this day better anatomists than whom former ages could boast off : so the most skilful do acknowledge ingenuously , that they discern neither all the parts of this admirable machine , nor yet all the true uses of those parts which have been discovered . all the functions of the brain and spleen are not yet understood ; and it is but meer conjecture what is said of several others . is it not then against common sense to ascribe to any thing but perfect wisdom , what is thus above the reach of the wisest men , and what puzzles them to comprehend ! 3. to give further conviction of this truth , let life , motion , and sense be considered . what admirable and exquisite wisdom doth appear in the frame and disposal of the senses ! as in a city invested with enemies , and in danger to be betrayed , it is necessary to advert to all the motions of those within , and to keep watch at all the ramparts , and other places proper for discovering the advances and dangerous approaches of the enemy . so it is necessary to the preservation of the body , that both its outward and inward state be perfectly understood , that all the motions within , and all applications without be felt , that it may be presently known what are hurtful , and what convenient , what should be cherished , and what prevented ; wherefore we see that the organs of this sense of feeling are posted every where throughout the body ; so that the least disturbance within , and the slightest touch without , even in the extremities , is instantly perceived . tasting being designed for distinguishing meats , and for discerning what is agreeable ; therefore the instrument of this sense is the fore-part of the tongue , which lies at the very gates of the first entry or passage to the stomach , to secure against what is disagreeable : for if the faculty of tasting had been placed more inwards , the disgorging unsavoury things should have been very incommodious . because all the ends and purposes of smelling may be served by one organ , therefore there is no more , but that is curiously formed , and admirably sitted to receive the insensible particles , which evaporate from all material substances , whether animate or inanimate , natural or composed . however the organ of this sense is grosser in man , than in some other animals , because they require it far more exquisite . for example , if the dog had not this sense in a nicer measure than man , he would not be worth keeping ; for then he could neither trace out his master's footsteps , nor yet find out where the partridge feeds , or the hare has her seat , which certainly never happened by accident . if this be not design , we may make design and chance all one ; for it is impossible to distinguish them . the two other senses being by far the most delightful and profitable , therefore each has two organs , most wisely situated , and most admirably contrived to answer the purposes of these two faculties . the fabrick and motion of the eye is so curious , that never any yet did consider it without wonder and astonishment . this is the foundation of the opticks , which is the most pleasant and curious part of mathematicks . upon which account , i must say , that if there be mathematicians who are atheists , they are of all others most inexcusable : for seeing vision , and the fabrick and motion of the eye , by which it is performed , is according to the strictest rules of mathematicks , and that he must be a master of that art , who can unfold the method and manner of vision , and explain the reasons of it . is it not the height of impudence ? is it not a violence to common sense ? is it not to contradict and baffle demonstration it self , either to think or say that vision was contrived , or the eye framed without wisdom , or that the author thereof was not skilled in the nature of light , the rules of motion , the doctrine of refraction and reflexion , without which the eye had been no eye , nor vision ever effectuated ? to secure this necessary organ from danger , it is lodged in a well adapted bony orbite ; and because only a body of a spherical figure can move easily within another , especially when the whole space is to be filled up , therefore the eye is spherical , which is the only figure capable of those many motions which are necessary for discerning the various objects which surround us ; and both to facilitate these motions , and for performing them rightly , it is tied by various muscles , interwoven with many nerves ; by the means of which , it moves up and down and to either side easily . these muscles are also so situate , that one is a kind of curb to the motion of the other , lest the eye should be in hazard of being renversed : moreover , they serve to keep the eye fixed upon objects , as long as there is occasion to look at them . the eye-lids are not only for a cover when we are asleep ; but also they serve to clean and clear it by their motions , which could not be so safely done by the hand . as the eye giveth life and beauty to the countenance , and discovers the inward thoughts and hidden temper both of body and mind ; so nothing could have been more admirably contrived for vision ; being composed of various humours contained in different coats . the cornea or white is convex , and receiveth different degrees of convexity , according as the objects are far or near : and to render it capable of changing its figure thus , the humour next to it is thin , liquid , and pliable , which is therefore called aqueous . the pupilla or sight doth dilate and contract it self as there is more or less light. and because various distances of objects require different positions of the cristalline humour , through which the rays of light pass to the retina , where they form the image of the external object : for rays from a nearer object unite at a greater distance than those which come from an object more remote ; therefore the cristalline humour is pressed upon the retina , by what anatomists call ligamentum ciliare , and yet it is kept by the vitrious humour , at such a due distance as is necessary for uniting the rays exactly upon it . and that the image of the object , which is formed upon the retina , may not be disordered by a reflexion of the rays which pass through it , therefore the choroides or coat which surrounds it , is tinctured black , which colour doth not reflect any rays ; for if it were of another colour it would , and so hinder a distinct vision of external objects . the retina , upon which the image of all external objects is formed , is not above an inch and a half ; and yet without calculation or consulting experience , or arithmetical tables of proportion , we are made to perceive all objects distinctly in their just and real proportions and at their true distances , which is a most wonderful contrivance , altogether impossible without infinite power and wisdom , as both this and some other particulars of vision are inexplicable by humane reason . nor is the ear less curious than the eye : some offer to prove it more artificial ; but , comparisons here ( as in other things ) are to no purpose . certainly , there are as many ( if not more ) distinct parts in the fabrick of the ear than eye . but it not being my design to give an anatomical discourse , i will not offer to dissect it . notice of all external sound is given by a delicate membrane , which is guarded by a viscous substance , lest rude and violent percussions should break it . there are wonderful cavities for receiving the impressions and beatings upon this membrane , for reverberating them , for modifying and distinguishing them , that they may be clearly understood . all which can be ascribed to nothing less than infinite wisdom , which contrived the eye , to give us the most delightful prospect of the most pleasant scenes of the divine opera ; and which formed the ear to entertain us with the sweet notes which the most melodious feathered chorus sing to the praises of their creator , and especially that by these means our souls , tho' strictly chained to , and closely detained in the body , may be capable of communicating their thoughts to one another . 4. which leads me to the internal and intellectual faculties ; the vast capacity of the mind , the quick and lively force of the imagination , the incomprehensible store-house of the memory , where myriads of things are laid up without any confusion , but ranged in that good order , as a very thought can produce them in a moment . this is a large subject , i dare not attempt it , lest i be carried too far , or should utter things not so obvious , or which might occasion debate . i only mark the excellency and usefulness of these faculties , which every one can understand . it is by the means of these that we think , reason , discourse , arrive at wisdom and knowledge , by comparing things together , considering their mutual relations , by judging the present from what is past , by running the effects up to their cause , and by taking measures , both of natural and moral events and productions , from the nature and conjunction of causes . by all which method and manner of reasoning , we constantly find that every thing must have a cause , for nothing can produce nothing ; nor can any thing give to another the perfection which it self wants . motion must have a mover : life must proceed from something that lives , and art and contrivance from one or other that understands the same ; and consequently the whole system of our reason must be overturned , the first principles of knowledge rejected , and the clearest perception denied , if he who planted the ear did not hear , if he who formed the eye did not see , if he who teacheth man knowledge doth not know . in a word , if the author of our being be not infinitely . wise and powerful , to which all mankind have given their consent ; for as the latin orator , and some others have observed , there was never yet found any nation or people who did not acknowledge a god. i crave leave to add some few thoughts more for evincing this . 5. one is taken from the wonderful contrivance of nourishing the body , and supplying all its parts . many rare inventions have been ruined , because they could not be sustained or repaired : when the secret springs broke , they perished ; and what a trouble is it to uphold the machines of humane contrivance , or to keep them a going ? but as the author of our being did foresee that our bodies were liable to decay , and did waste themselves by acting and moving ; so he has most wisely provided against that evil , and has laid down a wonderful easie method of sending recruits to all the parts , far and near ; nay , even to these which are wrap'd up in the heart of others , without doing prejudice to the surrounding vessels , which is by receiving a little proper food into the mouth , from whence after chewing and mastigation , it is conveyed into the stomach , where it is digested into a liquid substance , whether by heat or acidity , or both , or by the motion of the stomach it self , we shall not debate . but however it be , there is a speedy dissolution of what comes there , and a better se●retion or separation of the different substances after dissolution , than can be by the most expert chymist . which preparation being made , it is instantly discharged into pipes and canals , of different sizes , and strangely intersected , which supply every part with what is necessary ; so that the remote parts are not neglected , nor the nearer ones sooner supplied : all are equally provided and taken care of , and at the same instant refreshed . when the body is faint and feeble , seems to have lost all its spirits , and upon the point of expiring , how suddenly doth a little food recover it ? how soon is its colour renewed ? and how instantly doth it begin to exert strength and vigour ? should this be passed over because common ? should it be slighted because ordinary ? should we not regard this wonderful device , by which our life is maintained from day to day ? methinks , those who are so well pleased with eating and drinking , should thank the contrivance . upon this is founded the custom of asking a blessing before meat , and of giving thanks after ; and to say the truth , it is not only laudable , but more reasonable and necessary than is commonly believed . 6. and as the nourishment of the body doth ascribe wisdom to its author , so both his wisdom and power doth appear in its generation . what an unlikely beginning has it ? how unaccountable that an homogeneous fluid should be the foundation of such an hetterogeneous solid ? we are sure it is , but how it comes to be cannot be comprehended . the manner of this production is as much hid from our understanding , as the place from our eyes . the wisest philosophers are but children here ; their principles of mechanism can give no light to this affair ; all they say , is but a heap of fanciful and groundless conjectures . nor do i believe the sole power of what is called nature sufficient ; there must be the guidance of an intelligent spirit , to regulate nature , and to see it perform its duty . as in a watch , all the wheels and parts have a mutual dependance on each other , and do regulate one another's motions , and cannot move without the spring : nor this , unless it be wound up by some hand : so there is a mutual dependency among the parts of the body : they must be all formed at once , and must all perform their functions together , otherwise not any of them can act or move . the circulation of the blood is the cause of animal motion , or absolutely necessary to it , and the means of nourishment . the blood cannot circulate without the motion of the heart , nor the heart move without animal spirits : nor are animal spirits formed but by the circulation and secretion of the blood ; therefore there must be some supervenient power to influence them all simul & semel , to breathe life into them , and to set them a going . and if it be said that this is now performed by the blood and spirits of the mother , which circulate in the soetus , yet the argument holds still against the formation of the first man , without supernatural aid ; which makes out my purpose , and which is agreeable to the account we have of man's creation in genesis , where it is said , that god formed man out of the ground , and then breathed into his nostrils the breath of life ; that is , by his almighty power he wrought a lumpish piece of earth into that wonderful machine of man's body : but the creation and conjunction of those external and internal parts , not being sufficient to give it life and motion ; he also afterwards inspired this , by a second supernatural act of breathing into him . but to leave philosophizing , and to return to our subject , how doth the unsuitable and improbable matter from which we proceed , argue the almighty power of him who contriv'd it ? and was it possible without infinite wisdom , to provide so wonderfully for the nourishment and safety of the child during the nine months that it continues in the womb ? from which prison it is also delievered in a strange manner , which merits admiration . when all these things are considered , how much truth and force is in that divine hymn of david , where he commemorates his generation and production , and where he saith , god hath possessed my reins , thou hast covered me in my mothers womb. i will praise thee , for i am fearfully and wonderfully made ; marvellous are thy works , and that my soul knoweth right well . my substance was not hid from thee when i was made in secret , and curiously wrought in the lowest parts of the earth . thine eyes did see my substance yet being imperfect , and in thy book all my members were written , which in continuance were fashioned , when as yet there was none of them , psal. 139. 13 , &c. iob also hath spoken as philosophically , and much more truely , than any who hath attempted to explain the formation of the foetus , and that in a very few words ; thus , hast not thou poured me out as milk , and curdled me like cheese ? thou hast cloathed me with skin , and fenced me with bones and sinews . thou hast granted me life and favour , and thy visitation hath preserved my spirit , job 10. 10. once more let it be considered how admirably each part is fitted for the use to which it is destined : and as a great many perform their motions without our concurrence , so these external members , which are at the command of our will , do follow our thoughts quickly and readily , without previous preparation , or so much as a minute of time intervening . nothing is quicker than a thought , and yet as soon as we will it , the tongue speaks , the hand acts , and the feet walk , &c. and all of them again cease their motion just as we think it ; such a close dependence there is of these members upon our minds or faculty of thinking . one cannot play well or distinctly upon any instrument before he can distinguish the strings , and until he learn what touches are proper to make the different notes . but we are not taught the distinct and proper muscles , nerves , &c. by which our members move : nor do we so much as understand how they move them , and yet all is done , as if we had a distinct and perfect knowledge , and that too with the swiftness of our thoughts ; for our thoughts and these members keep pace together , if there be no obstruction and hinderance ; and if it were not so , we should be under great disadvantages . i could bring several other instances to prove , that the structure and oeconomy of the humane body is a most wonderful and artificial contrivance , which can be ascribed to nothing less than infinite power and wisdom , and consequently that it is a demonstration of a deity . essay vi. evidences of a deity in other parts of the world. it hath been made appear that every one of us carrieth in us , and about us , a demonstration of the deity . whenever we look upon our selves , we see him ; for we read his wisdom and power in our make and frame , in our first production and daily preservation , and by both our external and internal senses . 1. but if one evidence be not sufficient for so weighty a point , let us interrogate other creatures , and they will all unanimously answer the same thing . we are indeed a wonderful work , but we are not the only work of our maker , he hath framed other pieces besides ; which no less manifest his great power and unsearchable wisdom . it is evident that he who made us , made other things , and had both of us in his view when he made either . what should be the use of an eye , if there was not light ? and to what purpose should there be light , if there was no eye to see it , nor any creature to discern the beauties which it discovers . he then , who formed the eye , created the light ; and he who ordained light , resolved to have a creature capable of seeing . we cannot live without food ; nor can the earth afford us necessary food without the warm and kind influences of the sun : that therefore there should be a sun to render the earth fruitful , by its benign influences , could not be chance , but contrivance , and this proves an intelligent being . 2. if there was but one instance that looked like art and design , we should not lay much stress on 't ; we might be tempted to think that was only a lucky hit of blind fortune . but we have many thousand instances in the heavens , in the earth , and in the seas , in both the vegetable and animal world , where each individual is not only wonderfully contrived in reference to the ends and uses of its particular being ; but also in reference to one another : for they are admirably fitted to one another , and are made to serve other most wisely : the vniversal frame is as a huge machine ; the vast orbs above , and this in which we dwell , as so many wheels and suitable parts , which the artist hath most skilfully joined , that not only each may have its proper motion easily , but that the particular motion of one may be beneficial to another , and all of them serviceable to the general design ; no part can jolt out of its place , nor interfere with another . a fleet of 500 sail can hardly keep together without falling foul on each other ; and behold those innumerable and prodigious orbs move continually in their immense space , without rubbing , tho' they naturally gravitate towards one another , which shews that they are steered by a most dexterous pilot. and was it possible to put so many vast orbs in motion without omnipotency ? we may as well imagine that an ant or worm may cause an earthquake . certainly the heavens declare the glory of god , and the firmament sheweth his handy-work . day unto day uttereth speech , and night unto night sheweth knowledge ; nor is there any language where their voice is not heard ; that is , though the several nations of the world speak with different tongues , which makes them that they cannot understand each other ; yet the heavenly bodies , by their regular and useful motions , speak an vniversal language intelligible to all of common sense , for convincing them that they are the work and contrivance of an almighty and most wise god. 3. again , let us consider the vegetable and animal world as a well-govern'd common-wealth , where the people are wisely employed according to their stations and capacities , whose different employments breed no confusion , but do preserve the order and peace of the state , and promote its wealth , power , strength and glory . the earth sends forth trees , herbs , and plants of all sorts for food or medicine , to serve the necessities or advantages of humane life ; and all these spring up in their proper situation , as if planted by the hand of some skillful gardner , which are sorted into different climates , to whet and encourage industry , for engaging and securing a good correspondence amongst men. animals are destined to several uses , and are assigned to such regions as are proper to their nature and these uses . fowls have the air to rove in ; fishes sport themselves in the waters ; and quadrupedes walk on firm land ; camels are allotted to arabia , where there is no water : salvage beasts are sent to desarts , where they may do less harm ; and they who are mild , tractable , and useful , are kept amongst men. such animals as are dangerous to others , or of less use , are generally barren and unfruitful , whereas other kinds do multiply in abundance : for there would be no living in the world if lions , tigres , bears , wolves , foxes , and the like , were as numerous as sheep and oxen. and the air should shortly be dispeopled of its feathered inhabitants , if the vulture , eagle , and hawk , could draw out armies like the flocks of crows and pigeons . now who impos'd these hard laws upon those beasts and birds of prey ? what pharaoh forbad them to multiply to the danger of the state ? is it possible that the terrour of man could have made them drown or destroy their brood ? was it by the art of man that foxes , wolves , &c. produce all dogs , and almost but one bitch at every litter , whereas other animals bring forth males and females equally . can this proceed from any , but the wise and potent author of all things ? but to go on ; the climbing goats feed upon the rocks ; the simple sheep and unweildy oxen graze in the valleys , and the frighted deer are removed to range in the woods . the fierce and undaunted horse is appointed for the battle ; the ox to labour , the sheep for food and cloathing ; the hare and partridge for diversion , and the hound and the hawk for catching them . thus there is use and design to be seen in every creature , nay , even in insects and creeping things , which we look upon with so much contempt . the very common dull worm hath its use ; and lest they should be over numerous , the blind mole is given to check them . but how useful is the silk-worm ? what a treasure doth it yield ? and how splendid are men by its labour ? what might be said of the bee ? it s conduct and industry are admirable ; like an excellent chymist , it extracts the mellous juice from the herbs and flowers , but does not spoil their beauty and figure , as chymists do by their operations . it admirably composes wax , which serves to many uses , and yet conceals from mankind both the matter and art of that composition ; for it is not yet discovered : for they are mistaken , who think that with which their thighs are loaded is the substance of wax ; for this is of different colours , whereas the combs at first are almost a pure white : and besides , i my self have observed several cells in the combs , filled with that matter which is upon their thighs , but for what use i have not yet discover'd , except it be for hatching their eggs. 4. if any object , the locust and caterpillar ; they may well as upbraid the prudence and policy of a state for keeping forces , which generally are made up of very rude and insolent people ; for these are a party of the army of the lord of hosts , which he sends out at his pleasure , to chastise the pride , wantonness , ingratitude , and forgetfulness of man , who is the only disorderly part of the creation : he only breaks the peace , and moves sedition in this excellent and large common-wealth ; and he does it to his own prejudice , as generally all rebellious and seditious people use to do : but his unruly and disorderly behaviour is no ground of impeaching the wisdom of the almighty head of this great common-wealth of the world , far less than the rebellious and seditious practising of subjects is chargeable upon the government , who oftentimes ( as all histories inform us ) run into it without just provocation , through their own wantonness or ignorance , or foolish fears , or the evil counsel of cunning men , who make them misapprehend some things , and beguile them with a pretence of making other things better , which in the end turns worse . all the disorders in this universal state , which is made up of all creatures , proceed from these very causes , which give disturbance to particular humane states . if i may be allowed to borrow a little light from revelation , when i reason against atheism : the devil or lucifer being proud , and full of himself , became disaffected , and turn'd male-content ; and to make himself a party , he addressed to man , preying upon his weakness and inadvertency , whom having once deluded , he still keeps into that rebellious interest , by suggesting evil thoughts , cherishing their corruption and bad inclinations . 5. some may say , that this overturns all we have said about design and contrivance , seeing it seems to prove a grand mistake in the master-piece . if the world , the several parts in it , and the conjunction of these parts be the work of infinite wisdom , would one have been made to disturb all the rest , to disorder the whole contrivance ? or would the power and dominion over these have been committed to one altogether unqualified and unworthy of it , as man seems to be ? or must it be said , that the contriving of vegetative and sensitive things was with in the skill of this wise being , but that rational things , or what is of a higher nature , is above his reach ; and therefore he missed his aim , and came short of his design ? no , none of these things follow . the almighty god would shew his power and wisdom by the creating an infinite variety of beings , endued with all degrees of perfections ; and therefore one who was to be free , to be entrusted with the government of himself , and who was to be under no other force than that of reason and truth , nor to have any other tyes than that of gratitude and interest , which he might know sufficiently by the exercise of his intellectual faculties , and the application of his mind to what is always before him . other things could not be left to themselves ; being endued with no sense or reason of their own , they are still guided by the wisdom of their maker ; and hence it is that they never step aside , but always move regularly : infinite wisdom appears in all their motions , and from this it is that some creatures without sense , and others which have no more than sense , do out-do all the works of men : without understanding they know the rules of architecture , the nature and uses of things , and the means of compassing them better than man with all his reason , and after all his study and application : nay , the perfection of humane art is but a faint imitation of what other creatures do by that which is called natural instinct , which is truely the guidance of that infinite wisdom which contrived them . mens best knowledge is but experience and observation from their inferiour creatures . and as it thus appears , that those creatures are under the management of their maker , whose wisdom manifests it self in their motions and actings : so it is no defect in this most perfect wisdom , that men do not act perfectly or exactly right , because they are left to their own freedom , and the direction of an imperfect and limited reason , which yet was sufficient , if they had adverted to the marks and instructions given them . as by revelation we are assured that man was at first made upright , so there are reasons and prints to convince us of it without revelation . and as he is endued with perfections above others in this part of the world , with intellectual faculties which they want , so it seems evident , that all those other things were invented to be subject matter for those intellectual faculties to work upon . pictures are not hang'd up but to be seen , for they cannot talk together ; so neither can plants or beasts . this world therefore would have been but as a wast house ; tho' richly furnish'd , yet it would have been altogether desolate of inhabitants , if there had been wanting one of understanding and judgment , and capable of making wise reflections on what there is in it . man's life would be very miserable if he had not the service of those other creatures , and they would be useless if it were not with a respect unto him . either they were designed to administer into him , or he was made to receive the advantage which redounds from them : they are excellently fitted to one another , which could only proceed from an intelligent being of infinite wisdom and power . thus there are so many and so great instances of design and contrivance , that no thinking man is able to resist this faith in god. he who doth not admit this faith , must be strangely stupid , and so much to be pitied , or unreasonably obstinate , and therefore exceeding censurable . 6. i would ask such persons what they would be at to satisfie them ? do they require a sight of god ? they may as reasonably ask to see a voice , to touch a tune , or to try the objects of one sense by another , as colours by the ear , and odours by the eye . will they deny the intellectual faculties of perception , judgment , ratiocination , memory , &c. to be in others , because they have no immediate intuition of them ? is it not sufficient demonstration , that this , or the other man doth possess these faculties , when the one or the other sheweth the proper signs of them , and that the necessary effects thereof may be perceived in his discourse and actions ? and what greater demonstration would any have of an almighty , intelligent being , than prodigious and infinite instances of wisdom and power , such as the world every where presents us with ! god's essence is invisible , at least to us . what organs the angels of heaven have for beholding him , we do not know ; but he dwelleth in a light which no man can approach unto , whom no man hath seen , nor can see . but that which may be known of god is manifest , for he hath shew'd it ; for the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and god-head ; so that they are without excuse , viz. who doubt or deny a deity , or who are not perswaded of his eternity , power , wisdom , and goodness , and who doth not glorifie him as such . 7. if god was not eternal , nothing could have been made , for there was then nothing to have produced any thing ; therefore his eternal existence is evidently proved by the existence of other things , which do not exist necessarily : and there is not any thing but himself which has necessary existence included in its idea . and though the creating of any one thing was a demonstration of his almighty power and wisdom , because nothing less could produce any thing out of nothing ; yet he hath created innumerable things of vastly different natures and properties , that by this infinite diversity and variety of beings , his infinite power may be visible to those who are capable to perceive it . the immensity of his power appears in the immensity of the world , to which our very imagination can prefix no limits . * the length and greatness of the earth , with the vast deep , doth astonish us when we have it in our view ; but how little doth this greatness appear , when we lift up our eyes to the heavens and behold the innumerable multitude of those shining orbs , two of which , viz. in the panetary world , are only less than the earth ; and some of them , not only many thousands , but millions of times greater , as we are assured by the authority and observation of mathematicians , and which , without them , we may rudely conjecture by their appearance at so vast a distance : by the help of glasses we may discern many more stars , than what appear to the naked eye . and there be very good reason to believe , that there are many more which glasses cannot reach ; so that imagination it self cannot grasp the universe : and all our perceptive faculties fail us when we offer to view the extension of it . lo , all that we see are but parts of his ways , for how little a portion is heard of him , saith iob , chap. 26. 14. 8. how these celestial orbs are filled and furnished , we know not ; but we have very good reason to believe , that they are not wast and desolate places , or meer masses of matter to fill up the immense space of vacuity . without doubt they are admirably replenish'd by his almighty wisdom , as well as this which is inhabited by us , where are infinite diversity of instances , for forming and enlarging in us an idea of the god-head , and to convince us that his wisdom and power cannot be bounded . in one place matter lies heaped in loose particles as sand , which can be easily separated , nay , blown asunder : in another place it is kneaded like dough , we know not how , as in clay and such like ground : again , it is both closely united , and also hardned wonderfully , as stone , of which there are divers sorts , some of a bright and dazzling lustre , as the diamond and crystal ; other altogether black , or of an unspotted white , or admirably variegated with different colours , as the several sorts of marble . sometimes this hardned matter is combustible , as coal ; sometimes malleable , as metal , which may be beat so thin , that a very small quantity of gold could be made to cover the whole surface of the earth , as can be demonstrated from leaf-gold , and the drawing of gilded-wire ; for a grain weight or two may be extended to some thousand ells of length . thus the power of god doth wonderfully appear in the very disposal of the atomes and particles of brute and lifeless matter , which also sheweth his wisdom no less ; for by this means , matter is made to serve to many different uses and purposes , which otherwise could only have served one or a few . convenient houses , strong and magnificent buildings , could never have been erected of sand and loose dust , nor could stone be beat out into useful plough-shares and pruning-hooks , swords and knives , and such other instruments as the conveniency of life requires . of what advantage iron is , we may understand by the imperfection of arts in america , before the europeans carried it thither : tho' it be commonly reckoned the coursest of metals , yet none is more useful , and without it other things could not be so well managed . it should be tedious to run over the several species of brute matter , but it is evident , that the wonderful variety thereof renders the state and condition of mankind more convenient and happy ; and if but a few of them had been wanting , they should have laboured under great inconveniencies ; as for instance , how inconvenient would it be for those who inhabit inland countries , remote from the sea , if there were not rocks and mines of salt ; and therefore the contrivance of such variety , speaks out both the infinite power and wisdom of god. which doth yet more appear when we consider vegetables , which is matter raised to the first degree of life , being made capable of nourishment and growth . some have written several large volumes about the number , kinds , and vertues of plants , and many more might be written without exhausting the subject . there are many different genders or kind of plants , and every one of these in the same gender differ from other as to size , shape , figure , colour , odour , vertue , duration , and the like ; so that the number of known plants are computed to be eighteen or twenty thousand ; and there may be yet many more undiscovered . some are almost insensibly small , other vastly great ; some proceed from the seed , others by the root ; some bear seed , others none at all ; some send forth a flower , others are without it ; in some the flower puts out first , in most others it is last ; some have no odour , others either refresh with their fragrancy , or they offend with their stink ; some are only commendable for their beauty and ornament , as the tulip , others for their use and vertue ; and some have beauty and vertue enjoined , as the violet , the rose , the lily , and the gilly-flower . some wither almost as soon as they spring up others last a season ; some are annual , and others perpetual ; and all these divers kinds have one common nourishment , viz. the rain and dew from heaven . what admiration may it breed , to consider that such an insipid thing as rain-water , is capable to be distilled into liquors of so many different colours , tasts , smells , and vertues , as are the juice of plants ! and it is no less matter of admiration , that this same liquid rain should be consolidated into so firm , hard , and strong parts , as are the roots , trunks , and barks of trees : for their accretion and growth is only from rain , the earth , being only a fit receptacle to preserve it for them , as is evident from divers experiments . is not all this the wonderful work of god , of which who can make any doubt ? if the inward structure and admirable mechanism of plants or vegetables be considered ; for they are composed of different parts , wisely fitted for nourishment , growth , and preservation : the root fixeth it in the earth , sucks in nourishment , and is as the stomach in animals , to digest and prepare it . then there are various fibres as veins to receive the sap , and thro' which it circulates . there are also some vessels to take in air for respiration , to facilitate the circulation of the sap. the outer and inner bark of trees preserve them from the injury of the external air : the leaves are not only for beauty , but to defend the fruit , and to shade the tree it self from excessive heat , and to gather the dew , which returning with the inward sap , helps to nourish the fruit and branches . every vegetable has its peculiar contrivance suited to its nature and use ; which abundantly demonstrates that they are all the effects of infinite power and wisdom : but there are some more remarkable instances , which , like strange prodigies , seem to be planted with a design to force our admiration and acknowledgment . take this short account of them , which mr. ray hath given in his ingenious and pious treatise of the wisdom of god in the creation . first , the coco or coker-nut-tree , that supplies the indians with almost whatever they stand in need of , as bread , water , wine , vinegar , brandy , milk , oyl , honey , sugar , needles , thread , linen , cloths , cups , spoons , besoms , baskets , paper , masts for ships , sails , cordage , nails , coverings for their houses , &c. which may be seen at large in the many printed relations of voyages and travels to the east-indies , but most faithfully in the hortus malabaricus , published by that immortal patron of natural learning , henry van rheed van drankenstein , who has had great commands , and employs in the dutch colonies . secondly , the aloe muricata , or aculeata , which yields the americans every thing their necessities require , as fences , houses , darts , weapons , and other arms , shooes , linen and cloths , needles and thread , wine and honey , besides many utensils , for all which hernacles , garcilasso de la vega and margrave may be consulted . thirdly , the bandura cingalensium , called by some priapus vegetabilis , at the end of whose leaves hang long sacks or bags , containing pure limpid water , of great use to the natives , when they want rain for eight or ten months together . fourthly , the cinnamon-tree of cylon , in whose parts there is a wonderful diversity . out of the root they get a sort of camphire , and its oil ; out of the bark of the trunk the true oil of cinnamon ; from the leaves an oil like that of cloves , out of the fruit a juniper oil , with a mixture of those of cinnamon and cloves . besides , they boil the berries into a sort of wax , out of which they make candles , plaisters , unguents . here we may take notice of the candle-trees of the west-indies , out of whose fruit boiled to a thick fat consistence , are made very good candles , many of which have been lately distributed by that most ingenious merchant , mr. charles dubois . fifthly , the fountain or dropping-trees in the isles of teno , st. thomas , and in guinea , which serve the inhabitants instead of rain and fresh springs . sixthly , and lastly , we will only mention the names of some other vegetables , which with eighteen or twenty thousand more of that kind , do manifest to mankind the illustrious bounty and providence of the almighty and omniscient creator towards his undeserving creatures , as the cotton-trees , the manyoc or cassava , the potatoe , the jesuits bark-tree , the poppy , the rheubarb , the scammony , the jalap , the coloquintida , the china , sarfa , the serpentaria virginia , or snakeweed , the nisi or genseg , the numerous balsam and gum-trees , many of which are of late much illustrated by the great industry and skill of that most discerning botanist , doctor 〈◊〉 plukened . of what great use all these , and innumerable other plants are to mankind , in the several parts of life , few or none can be ignorant . besides , the known uses in curing diseases , in feeding and cloathing the poor , in building and dying , in all mechanicks , there may be as many more not yet discovered , and which may be reserved on purpose to exercise the faculties bestowed on man , to find out what is necessary . 10. but if we make one step higher to view the animal life , we shall see wisdom and power still more wonderfully displayed and diversified . what a prodigious bulk of life and animal motion is the whale ! what a huge animal machine is that leviathan ! by whose neezings a light doth shine , and whose eyes are like the eye-lids of the morning . out of whose nostrils goeth smoak as out of a seething-pot or cauldron . he maketh the deep to boil like a pot , the sea like a pot of ointment . he maketh a path to shine after him , so that one would think the deep to be hoary . and is not the epitome of the animal life as astonishing which we have in the mite , and other almost imperceptible creatures ! which tho' they be but as motes in the sun , nay according to the observation of some , there are some animals less than a grain of sand by several millions , yet they have life and motion , and consequently are inwardly composed of heart , lungs , veins , arteries , and fibres , which proves the wonderful divisibility of matter , and the art of almighty power , which can produce the same motions and sense in an atome which we see in the hugest animals . again , we see here all imaginable qualities distributed into various sizes , shapes , and figures ; and also , all or most of them united together into one . some are designed to fly in the air , and for that end are furnished with feathers , wings , and very strong muscles , by which means they are capable to continue and support themselves a long time in the air , without wearying : and because their feathers may be spoiled by rain and dew , and so rendered useless ; therefore each fowl has two pots of oil , that is , two glandules upon its rump , which always produce an vnctuous substance , for anointing the feathers that they may not be wet , or receive any prejudice from rain or the moisture of the air. others are framed to swim in the waters , and therefore have a peculiar structure of their lungs and inward parts , which makes them require less air than terrestrial animals . and tho' the animals proper to one element cannot live in another , for fishes brought to the open air pant and die ; land-fowl , and the generality of terrestrial creatures , when they fall into the water , cannot subsist long without drowning . yet to shew that nothing is impossible to almighty wisdom , there be some fishes framed to fly above water , and a great many fowl to swim and dive under it . so there are terrestrial quadrupedes , which , without feathers , fly in the air , as bats , and some indian squirrils ; and there be others , whose food being fish and water-insects , they range continually in the waters , as the beaver , the otter , the phoca or sea-calf , the water-rat , and frog ; all which have their toes interwoven with a thin membrane to fit them for swimming , and also are furnished with a wind-bladder to afford them what air is necessary to the circulation of the blood , so that they can continue long in the water without suffocation . now could all these different proper structures of animals have been contrived without wisdom ? could they have been distinguished in some , and united and intermingled in others , according to the elements for which they were designed , without infinite understanding ? to proceed , the power of seeing far is given to the eagle and others , swiftness to the hare , hound , and roe-buck ; strength to the ox and bear ; fierceness to the lion ; cunning to the fox ; docility to the dog ; courage and fleetness to the horse ; and the elephant is made both formidable and tame , cunning and docile , strong and fierce . and lastly , there is man to manage this and all the other animals , who , tho' he be neither so clear sighted as some , nor so strong , nor so fierce , nor so swift as others , yet by his reason and the ordinance of god , he has dominion over the fowls of the air , the beasts of the field , and the fish of the sea , and maketh them all to do homage unto him . o lord , how manifold are thy works ! in wisdom thou hast made them all , the earth is full of thy riches . 11. we need not ascend higher , nor go further to fetch proofs of a deity , nor instances of eternal and infinite wisdom and power . they who are so peevish as to quarrel what they see here , would not lay aside this unreasonable humour , tho' they were carried to the regions above . they who are not convinced by these things which are continually before them , would not be satisfied with other arguments , and there are innumerable more . as they are hardned against the ordinary works of god , so they would resist obstinately such as are extraordinary , for they mock all of this kind which have been . wherefore it is wisely observ'd , that god never wrought a miracle to convince an atheist ; for besides that it is not reasonable that god should indulge an unreasonably willful , and obstinate humour , no miracle can be more effectual , or less liable to exception than the regular motion of those prodigious orbs in the heavens above , and the multitude of productions in the earth below , all of which shew admirable art and contrivance . when common food ceaseth to nourish , delicacies and dainties seldom do good . if the body be clean and sound , common food should be both savoury and nourishing . and if men would lay aside their pride , malice , and superfluity of naughtiness ; if they would be meek and docile , they should soon perceive the reasonable force of what we have touched , to perswade to a belief of the existence of god. and if any would have the satisfaction of a fuller view of these works of wisdom and power , i referr them to the forementioned treatise of mr. ray , because it may be easily had , and is made plain and intelligible by the meanest capacity . essay vii . of the absurdity of atheism . 1. there are two sorts of demonstrations , one is a positive proof drawn from certain and known principles ; the other sheweth the absurd and unreasonable consequences which would necessarily follow , if what is required be not granted , which is therefore called demonstratio ex absurdo . mathematicians make use of both : and there be many propositions in euclid which are not demonstrable but by the last kind . either of them makes a thing sure ; and what is capable of both is most evident , and consequently nothing can be more absurd and unreasonable than to deny and resist what is clearly made out both these ways . and hence also it follows , that the atheist is monstrously obstinate , and to the utmost degree absurd and unreasonable ; seeing the existence of a deity can be demonstrated either way . 2. first , it is evident by what hath been delivered in the former essays , that there are clear instances of wisdom and power in the world ; and it also clearly appears that this wisdom and power are united in one , because they never act separately , but always work together . power is always directed by wisdom , and what sheweth the one sheweth the other , which is a sufficient , full , and as great a demonstration as can reasonably be demanded , of the existence of a wise power or powerful wisdom , and consequently that there is a being superiour to all that we see , which has as much wisdom and power as what we find expressed in the contrivance and frame of the world , and in the composition of the several beings that are in it , that is , there is and must be an all-wise and almighty god ; for by him we understand a being whose power and understanding is infinite . of whose existence we are also further assured by all the principles of reason and knowledge , and by all those methods by which we find out the truth of any thing : for we are ascertained of the truth of things , either by the consideration of their nature and abstracted idea's , or by deductions from principles which all acknowledge to be self-evident , or by their effects and manifestations , or finally by testimony and tradition . and all these several ways , it is evident that there is such a supreme and perfect being as is meant by god. 3. moreover , this truth is so far from being shaken by the arguments and objections of atheists , that they do rather confirm it . wherefore , that we may entirely silence them , and remove all difficulties which any may entertain in this matter , we will consider some of the chief of their objections , without concealing or diminishing the force of them . firt , it is objected , that an argument , drawn from final causes , the ends and vses of things , is not concluding , nor of force enough to establish such an important truth , because it has more of fancy than solidity in it : the ends of things are but little known , and are only devised by a strong imagination . fancifull men apprehend a thousand things which have no foundation in nature , as cunning and industrious persons can adapt and appropriate things to several vses to which they were never destined . it is unreasonable to pretend , that the several things in nature have been particularly designed for the ends and vses to which the art or necessities of mankind have employed them . and the like may be said of most other things , which we only fanste were formed with a respect to such or such an end , because we perceive some agreeableness betwixt them and it . this argument lucretius insists on , which i shall set down according to the excellent translation of mr. creech ; but now avoid their gross mistakes , that teach the limbs were made for work , a use for each ; the eyes design'd to see , the tongue to talk , the legs made strong , and knit to feet , to walk ; the arms fram'd long , and firm , the servile hands to work , as health requires , as life commands : and so of all the rest whate'er they feign , whate'er they teach 't is nonsense all , and vain . for proper vses were design'd for none but all the members fram'd each made his own . again : these various things convenience did produce , we thought them fit , and made them for our use. thus these , and thus our limbs and senses too were form'd before that any mind did know what office 't was that they were fit to do . well then , 't is fond to think that these began for proper vses made , bestow'd on man. 4. the summ of this argument is , that all things happened by chance , that nothing was contrived or made with design , and that the pretended ends and uses of things are arbitrarily imposed by men. but this argument falls to pieces , and is of no force at all , if it evidently appear that the frame of the world , and the structure of particular beings cannot be ascribed to chance , but to contrivance and design , which must necessarily inferr an intelligent being : for even the proposers of this do acknowledge , that acting intentionally proves wisdom and understanding , otherwise they would not be so anxious to remove all contrivance from natural things . now , neither the continuation of the present state of things , nor their first production can be afcribed to chance without the grossest impudence . not the first , because chance is chance still , and not only may , but doth more often miss than hit right ; whereas the motions of the planets are certain and regular ; and the successive production of animals and vegetables is constant and unchangeable , never miscarrying , but when some visible impediment happens . the several species are not confounded or blended together , but every thing produceth its like of the same kind , with all its natural perfections and proportions . if one should always throw the same number with two dyes , when the odds is more than a million to one , tho' there be but six different numbers on each , we would conclude that he did it not by chance but by some art or trick which secured it . how improbable then , nay , how impossible is it , that so many thousand admirable and regular productions should happen merely by chance , when each is a greater chance than one against many thousands of millions without the management of a wise power . we conclude him a wise and expert artist , who always hits his mark , and compasseth his design . and is there not as much reason , to conclude these many natural productions the effects of an intelligent being . if it be replied , that all things now are continued and perpetuated by the order and method into which matter has settled , and into which it fell by mere chance ; i answer , that neither can the first production of things , or that order and law by which they are now produced be ascribed to chance , which was the other thing i asserted . for supposing matter to be eternal , we must also suppose some other thing to put it into motion , for motion is not essential to matter : and tho' we should suppose , that both matter and motion were eternal , yet we cannot thence conclude , that blind matter and undetermined motion could ever produce any regular thing , without a director , or one to super-intend it . at the most it can be supposed only to occasion a separation of its parts , and a secretion of the subtile from the grosser particles , as we see done by some chymical operations ; but no force put upon our imagination can ever make us fansie that it could be so admirably organized of it self , or by mere chance shap'd into so many different independent species of beings , which have also power to perpetuate their kind , not to speak now of the faculties of thinking and reasoning . we may with much more ease conceive , that a fortuitous jumble of letters may compose all the books of the world , which the atheists have been often , and of old twitted with . and as reasoning à priori , we cannot admit chance to be the cause of things , so à posteriori , we cannot deny contrivance and design to be visible in the frame of the world , the order of beings , and the particular structure of each , unless we do violence to both sense and reason . such as refuse to acknowledge it , i would have them to declare greater signs and evidence of art , design , and contrivance , than what is to be seen in and amongst natural things . are not all things made in number , weight , and measure ? where do they perceive any confusion or disorder ? where do they see irregular and unsuitable mixtures or compositions ? are their disproportionable quantities of matter , or disagreeable qualities conjoined in any subject ? is not order , method , just proportion and measure to be observed every where , and in every thing ? are not all things so exactly adapted together , and so well fitted to each other , that whether we consider individuals , or the several species , or the whole frame together , nothing can be better devised ? what is it to act intentionally , or with design , but to propose some certain end , and to carry it on by suitable means ? and therefore when we see things so conveniently adapted together as to produce certain effects , and so well adjusted as to prevent the miscarriage of them , have we not all reason to conclude , that there is design and contrivance there ? the more excellent the effects be , and the more artificial the means , it still proves more wisdom in the author and contriver , and consequently the author of natural things is infinitely more wise than men , because natural productions do far exceed those of humane art , and the means by which they are produced are much more admirable . it is great perverseness and inexcusable obstinacy , not to acknowledge a wise contrivance in the ends and uses of natural things , or to alledge that they are all devised by men : for tho' we should grant , that the ends and uses to which the wit , art , and industry of man has improved many of them , were not foreseen by their wise author , nor those things which they have thus improved , intended by him purposely for the greater conveniency and advantage of life ; yet there are real and visible ends and uses , and manifest admirable contrivances in order to the same , which are altogether independent upon either the art or imagination of men. is the distinction of animals into male and female , and the adaptation of the female to conceive and nourish the foetus , both while it is in the womb and after it is brought forth , merely grounded upon fancy ? could either individuals have been multiplied , or the kinds propagated without this ? and was not this an admirable contrivance , and could it have been without wisdom and understanding ? what reason is there to ascribe a watch to art and contrivance more than the structure of animals , which is composed of different parts and vessels , curiously set together ? why should we think , that windows were designed to let in light to the house , and not the eye purposely framed to see ? why should we think , doors and gates intended by the architect for giving entry to what we would admit into the house , and shutting out other things , and not also conclude the valves of the heart , veins , and arteries such another contrivance ? is there more art in the various ways of joining the different pieces of any frame or machine , than there is in the different joinings of the bones of the body , which makes them move differently and very usefully ? as for example ; the upper part of the bone of the arm is convex , and that bone of the shoulder which receives it is concave , by which means we can trun our arm round , whereas at the elbow there is another kind of articulation , which only suffers that part of the arm to turn upwards towards the shoulder . and because neither of these joinings were proper for the divers motions of the hand and fore-arm , therefore its bones are joined so as to make it capable of turning round , and of moving backwards and forwards , up and down , and almost every way . the teeth are the only bones of the body , except those of the ear , which are not covered with a most sensible membrane : and if they had been covered with it , we had been liable to continual pain . now this difference between the teeth and the rest of the bones could not be chance , but a wise contrivance . i might also make out this further , by considering the different contrivance betwixt the teeth of men and other animals , and those of other animals according to their different natures , and by many other instances . but what hath been said is sufficient to prove , that the ends and uses of natural things are real and not fansied by men ; that the universal frame and the nature of particular things do evidently and demonstrably prove a wise contrivance ; and consequently that all things are the effects of a wise and intelligent agent . and who would be further cleared and perswaded of this matter , let them read the treatise which the honoured and worthy master boyle has written of final causes . 5. but 2dly , 't is objected , that if it be reasonable to conclude the existence of a deity , or some supreme and intelligent powerful being from the seeming order and contrivance of some things , it is as reasonable to conclude that there is no such being from the manifest irregularity and vselessness of other things , for if there was a god , or any wise almighty being , as is pretended , all his works would bear prints of his wisdom . but we see many things which have no manner of contrivance in them , which are of no vse , but rather prejudicial , and therefore we have reason to believe , that the rest happened by chance and not by design . thus ( say they ) the spleen is the occasion of much pain and trouble , and is of it self of no vse , for several animals have been known to live without it . mountains are irregular and ill contrived heaps , which spoil the surface of the earth , and render it less beautiful , and are very inconvenient for travelling and commerce . if this terraqueous globe had been the work of a wise agent , there would not have been more water than dry land , which is the only proper habitation for man and terrestrial animals , which are by much preferrable to fishes : nor would there have been so much ground laid wast which cannot be inhabited , as the desarts of arabia , the lybian sands , and about the two poles , &c. 6. to all this i answer first , that tho' it should be granted that there are many thing without contrivance , and which show no design , yet it would be unreasonable to deny the necessary consequences of what doth manifestly show both a contrivance and design ; and therefore whether there be more or fewer instances which do so , it still follows that there is a wise , intelligent being , capable to produce them . 2 dly , we cannot without rashness conclude , that a things is without contrivance , because we cannot find it out , nor is intended for any use , because we cannot perceive it . our knowledge is very much limited , and it is impossible for us to comprehend all that god doth , and it is great presumption to condemn what we do not understand . no wise man will slight the works of any famous mechanick or artist , tho' he doth not presently conceive what he intended by it ; for his known art and skill in other things makes it reasonable to believe , that what is not yet declared or understood was nevertherless well designed and artificially contrived : even so , seeing the general frame of the world doth show so much wisdom , and that there appears so much art and contrivance in the nature and structure of particular beings , we ought from hence to conclude , that all things are wisely and well contrived for excellent ends and purposes , tho' we be ignorant of many of them . 3 dly , in passing a censure and judgment upon particular things , we ought not to consider them separately only , but also with a respect to other things , to which they have a relation , and with which they are conjoined . having premised these things in general , i answer next to these particular instances proposed . first , that tho' the use of the spleen is not yet well known , nor can it be certainly determined , nevertheless we have no reason to think it useless , seeing the structure of it is as curious as that of the liver , lungs , and other parts . the use and function of several other vessels were not known till of late , and after ages may discover the use of this too , which certainly was never placed in the body without some special end or use ; nor must it be reckoned altogether useless , because some animals have been found to live without it : for so , both men and other animals do live without some parts , which are of a known use and of a special contrivance ; besides , tho' the loss of the spleen did not instantly put an end to life , it might have shortned it , or rendred it painful and uneasie , marring the oeconomy of the body . 2. as to the mountains , they are very far from being useless ; for they serve to collect and condense the vapours which feedeth springs and fountains : they determine the winds in some measure : they nourish divers plants , which will not grow upon the valleys : they are proper for metals and minerals , and are so far from spoiling the beauty of the earth , that they make it much more pleasant , by casting it into divers shapes and figures . 3. there is as much dry land as is necessarry either for man or terrestrial animals , nay , as much as could contain many millions more than there are , so that there is no reason to complain of being straitned by want of room . and it was necessary that there should be more sea than dry land , partly for the conveniency of navigation , and partly for furnishing sufficient rain to water the earth . the ground requires all the rain which falleth , which , by computation is reckoned in one year to be five times the quantity of water in the sea. if therefore there had been less water , either the earth should have been without sufficient rain , or when it rained the sea should have been too much emptied , which would have been very inconvenient , both for those creatures who live in it , and also for the ships that sail upon it . the libyan sands , and barren desarts of arabia , &c. cast no reflection upon the wise contrivance of the earth , for it is not reasonable to think that all parts should be alike good and excellent ; diversity is both useful and pleasant : what is wanting in these barren places is supplied by the richness of others , which are also rendred more delightful by the contemplation of such frightful desolateness , even as shadows contribute to the beauty of a picture , and the brightness of the other colours . besides other uses which we yet know not , they may be designed also to make us sensible how much we owe to the bounty of the wise author of all things , who hath made so much of the earth a convenient habitation for the children of men. lastly , the same may be said in reference to the countries about the two poles , which are not very considerable , if we compare them with the rest of the habitable world. and besides , they show the wise contrivance of the spheroidical figure of the earth , and of making the axis so much shorter than the diameter of the equator ; for if it had been otherwise the frigid zones should have been much more large , and much less habitable . there is no way to remedy that inconvenience of the country about the poles , at least in our conception , except there were two suns , or that this sun was made to move without and beyond the tropicks , neither of which would be so convenient as the present contrivance . 7. 3 dly , it is said , that the world and all things in it were eternal ; which if true ( in their opinion ) will cut off all pretext of contrivance and design : for if nothing was ever made , then nothing also was ever contrived , there being no occasion for contriving what was already existent . 8. but this opinion of the eternity of the world is taken up without any shadow of reason or probability . it is a precarious assertion , which being denied can never be proved . 2. it contradicts the universal tradition of mankind , which hath always attested that the world had a beginning . 3. it is against the current testimony of all history , which traceth the origin of nations and people , the inventions of arts and sciences , and which sheweth that all have happened within the space of less than six thousand years , according to the most probable , ( if not certain ) calculation , which could not be if the world and man had been eternal . therefore lucretius reasoneth very well in his fifth book . but grant the world eternal , grant it knew no infancy , and grant it never new , why then no wars , our poets songs imploy beyond the siege of thebes , or that of troy ? why former heroes fell without a name ? why not their battles told by lasting fame ? but 't is as i declare ; and thoughtful man not long ago and all the world began : and therefore arts that lay but rude before are publish'd now , we now increase the store . we perfect all the old and find out more shippings improv'd , we add new oars and wings , and musick now is found and speaking strings . these truths , this rise of things we lately know . 4 thly , tho' we may fansie that these greater and permanent bodies of the planets and stars may have been eternal , because they have lasted so many thousand years without any visible change , as is acknowledged by all , yet we cannot bring our imagination to conceive the eternity of successive beings possible , for a great many contradictions and absurdities do follow it . if mankind had never any other production than what is now , then there was never any man who had not a beginning : and if all had a beginning , then mankind cannot be eternal ; therefore we must of necessity acknowledge the production of some one or more ( from whom the rest have descended ) in a manner different from the present : and there is no account of the first production of mankind so reasonable or so probable , not to say now certain , as that which declares the immediate creation of one man and one woman by the hand of god. the like may be said of all other succesive beings . but 5 thly and lastly , tho' we should force our selves to grant the eternity of the world and all particular beings , yet it could not be reasonably inferred from thence that there is no god ; for they , who desire this large concession , must grant to us too , which cannot possibly be denied , that there have been from all eternity instances of great power and wisdom , from which it necessarily follows , that there is an eternal , wise , and mighty being ; for power and wisdom must proceed from something that is wise and powerful . therefore the old philosophers , who did hold the eternity of the world , did believe it a necessary emanation from the being of god , and thought not that it did , or could subsist without him . 9. it is 4 thly , objected against the being of a god , that if it was , it would render the being of other things impossible ; for if he was , he would be infinite , and if infinite there could be no room for the existence of other things . but this argument proceeds upon a mistaken notion of the infinite nature of god , as if he was some gross material substance vastly extended , whereas he is a spirit , that is , a substance altogether different from matter or body , who hath not the properties of it ; and consequently , we cannot draw just or true conclusions about him from what is observable in them . god's infinity is not infinite extension ; and tho' his omnipresence hath some resemblance to it , yet the spirituality of his nature makes his ubiquity and omnipresence in no wise incompatible with the existence of material beings of corporeal substances : nay , they are only sustained by the infinity of his essence ; and therefore the existence of so many finite things , which have no self-sufficiency to exist of themselves , doth evidently demonstrate the existence of an infinite essence as the cause and upholder of them . it would be tedious to consider all the little cavils and objections of atheists against a deity . the most material are reducible to those we have now proposed , and may be refuted by the answers which we have now given ; for they proceed either from wrong apprehensions of the nature and attributes of god , or from ignorance of the nature and relation of other things , or from an obstinate resistance of what is de facto evident ; and all of them demonstrate their unreasonableness and absurdity , which doth further appear by the absurd and unreasonable consequences of not acknowledging a deity , which is a second way of proving it . 10. for , if there be no god , then it necessarily follows , that either every thing made it self , or that all things came from nothing , and that there are effects which have no cause ; for there is life , sense , and reason , without any being capable to produce them : and there are artificial contrivances , regular proceedings , and wise adaptation of things to ends and purposes far above the power and capacity of any thing which is existent . these and many such things follow the denial of a god , which are not only great difficulties , but such gross and senseless absurdities as no thinking person can either swallow or digest . as therefore deformity sheweth shape and proportion beautiful , so the belief of a deity appears more reasonable , by the absurdity and unreasonableness of atheism , which contradicts common sense , overturns the agreed principles of knowledge and reason , confound chance and contrivance , accident and design , and which has its recourse to wild , romantick , and most precarious hypotheses ; for they cannot shun the owning an infinity , and the existence of something from eternity ; and they are forced to acknowledge that things are framed according to the rules of art and proportion . now is it not more reasonable to ascribe the constant observance of these rules to an intelligent being , than to chance or no cause ? for there is no middle thing betwixt them to be fixed on ; either the one or the other must take place . nature , which they talk so much of , is an obscure word for concealing their thoughts and sentiments : if by this they mean something distinct from matter , which moves and directs it , their nature is god in disguise ; and if they must flee to this for a rational account of the production of things , why do they quarrel at the word [ god ] which carries a clearer idea , and in the sense of which all the world is agreed . tho' this nature of theirs be equivalent , yet it is more mysterious , and therefore it smells of some designed perverseness , as if by the use of this word , and the disuse of the other , they would turn peoples thoughts from god , and god from the honour of being the creator of all things . but if by nature they only understand certain laws , and i know not what ordinances , by which things must move ; is this sufficient to explain the first productions of things ? for tho' it should be true that matter cannot move but according to these laws , and that moving by them in process of time the work could have been produced as it is at present , after that romantick manner of cartesius ; yet there was no necessity that matter should move at all , nor could it move of it self . wherefore whether they will or not , they must own the existence of something prior to matter it self , or the motion of it , which cartesius was sensible of , and therefore he could not build his airy and fanciful system , without supposing the existence of a deity . and if he had kept his eye upon this infinitely perfect being , and considered the world and all particular things as his work ; if instead of a vain curious enquiry how things should have been , if matter once moved had been left to it self , he had shewed how things are , and explained the admirable contrivance of them , if he had given us a history of nature , and described the wisdom of god in the make , order , place , and relation of particular things ; i say , if cartesius had done this , as he seems to have been able for it , the world would have been more obliged to him , his philosophy should have been more rational and satisfactory , more useful to others , and of more lasting fame to himself ; whereas now by turning his thoughts from the ends and uses of things , and the wisdom of the author and contriver , he has turn'd his back upon the only true light that was to have guided him ; he has grop'd in the dark and produced nothing but useless conjectures and the extravagant ravings of his brain , which tickled men at first , as all novelties use to do , but which wise , inquisitive , and thinking men will , and must disgust because there wants solidity . as god is the first cause and author of all things , so the belief of a deity is the foundation of all solid reason ; what is not built on this is nonsense and absurdity . i know the atheists arrogate to themselves wit , and judgment , and knowledge above others , and do think that it is the ignorance and credulity of the bulk of mankind ( as one lately words it ) which make them to be of another belief . but i pray you , must they carry away sense and understanding from others , because they are so vain as to think it ? do not those in bedlam think themselves wiser than others ? all the rest of the world are fools in their eyes , and those who keep them there , not only fools , but oppressors and most unjust . and yet atheism is a more extravagant and pernicious madness , which it is the interest of mankind to keep from spreading . but alas it has been suffered to take root and spread , nay it is cherished and encouraged . men walk the streets and publickly act this madness . in every corner they throw their squibbs of scoffs and drollery against the almighty author of their being . they meet in companies to concert how they may most wittily expose him , and what is the readiest way to render him ridiculous in the eyes of others : a clinch , or jest , or puny witticism is received and entertained as an useful discovery , and carried about with all diligence . tho' there be no reason why the atheist should be a zealot , there being no obligation on him to propagate his opinions ; and because the less they are entertained by others he is the more secure ; yet no sect is become more zealous of late than atheists , and their fraternity , who maintain their cause by an affronted impudence , by the exercise of a froathy wit more than reason , and by jesting and drollery rather than serious argument . and is this a reasonable or commendable way of handling a matter so serious and important ? should impudence run down evidence ? should a jest or a witticism be of more weight than the dictates of common sense and sober reason ? if these men were capable of counsel , i would ask them whether they are absolutely sure that they are in the right ? are they able to demonstrate that there is no god ? this is more than any ever yet pretended to ; and if they cannot pretend to this , ought they not to walk very cautiously , if there be a god , as there may , for any assurance they have to the contrary , what then have they to expect for these bold insults and that wicked opposition to him ? a modest enquiry into truth , even into the existence of god himself , is reasonable , and cannot offend either god or man : but spite and insolency cannot by any means be justified . it shews a desire that there should be no god , more than doubts and scruples about his existence , which must needs provoke the most hight god , and draw down his judgments , both on those who are guilty , and on the land which cherisheth them . the conclusion . tho' the existence of god be most evident , yet i thought my self obliged to insist the longer upon proving it , because it is of such importance ; for it is the foundation of all knowledge and certainty as well as of all morality and religion . the belief of a deity is the first article of the christian creed , upon which the truth and certainty of the rest depend : and therefore 't was necessary to shew that this is no vain hypothesis , or imaginary supposition ; but a truth loudly proclaimed , and strongly confirmed not only by reason , but every part of the world. so that whatever the atheist may arrogate to himself , and whatever esteem may be paid to him unjustly in this corrupt age , yet he is so far from being wiser than others ; that by the universal voice of nature as well as scripture , he will be declared a fool who saith that there is no god. when i have proved that this god doth rule the world , which is also included in this first faith , i shall then consider what it is to live by it , and shall shew how necessary it is to the being just and righteous . and i hope that there is such satisfaction given in these essays , that who shall read them will be desirous of the other that are promised . errata . page 1. line 2. read is , p. 3. l. 7. r. scripture ▪ p. 7. l. 29. r. principle , p. 12. l. 12. r. so well , p. 13. l. 17. for touchos r. touch , p. 19. l. 8. f. squares r. square . p. 23. l. ult . for is r. are , p. 40 ▪ l. 31. r. as well , ibid. l. 33 , r. a part , p. 42 ▪ l. 25. r. the f. their ▪ p. 43. l. 22. r. exceedingly , p. 45. l. 13. f. be ▪ r. is , p. 46. l. 21. f. should r. would , p. 47. l. 14. r. conjoined , p. 57. l. 20. r. there . finis . notes, typically marginal, from the original text notes for div a33547-e1500 * by the latest and exactest calculation of the modern mathematicians , there goes 69 miles and a tenth part to a degree , so that the periphery or circumference of the earth is 24876 english miles . it s diameter is 7915 , and the whole solidity may be reckoned two hundred fifty nine thousand five hundred seventy and eight million , nine hundred thrity three thousand four hundred and five cubical miles . the earth is greater than mercury , or mars ; for the first bears only the proportion to it , which an 100 hath to 347 , and the other of an 100 to 334 ; that is , the earth is more than three times greater than any of these : but then it is much less than the rest of the planets ; for in respect of venus , the earth has only the proportion of 43 to an 100 , to jupiter as 121 to 10000 , to saturn as 296 to 10000 , and to the sun as 1 to 1367631. the magnitude of the fixed stars cannot be conjectured ; but there are demonstrations offered to prove them greater than any of the planets ; seeing they shine so bright at amost stupendius distance : for a telescope which multiplieth 200 times , doth not shew them bigger than they appear to the naked eye , but rather less . whence it follows , that this planetary orb is but as a point , in respect of the distance of the fixed stars ; and consequently , that the vniverse which comprehends the planets and all the stars , visible and invisible , each of which has a particular orb , must be immense beyond all imagination and apprehension . the ballance of the sanctuarie shewing hovv vve must behaue our selues when wee see and behold the people of god in miserie and oppression vnder the tyranny of their enemies. written by william teelinck, minister of the word of god at midlebrough in zealand. teellinck, willem, 1579-1629. 1621 approx. 167 kb of xml-encoded text transcribed from 64 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a13569 stc 23860 estc s118307 99853514 99853514 18898 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. a13569) transcribed from: (early english books online ; image set 18898) images scanned from microfilm: (early english books, 1475-1640 ; 1157:21) the ballance of the sanctuarie shewing hovv vve must behaue our selues when wee see and behold the people of god in miserie and oppression vnder the tyranny of their enemies. written by william teelinck, minister of the word of god at midlebrough in zealand. teellinck, willem, 1579-1629. gataker, thomas, 1574-1654. harmar, christopher, attributed name. [8], 99, [1] p. printed by i[ohn] d[awson] for william sheffard, and are to be sold [in the shops of nathaniel newbery] at the signe of the starre vnder st peters. church in corne-hill, and in popes-head alley, london : 1621. editor's preface signed: tho: gataker. dutch original not traced. possibly translated by christopher harmar. printer's and bookseller's names from stc and addendum. running title reads: the ballance of the sanctuary. reproduction of the original in the henry e. huntington library and art gallery. lacks o2. pages 80-99 from the folger shakespeare library copy filmed at end. 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 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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 providence and government of god -early works to 1800. 2005-10 tcp assigned for keying and markup 2005-11 apex covantage keyed and coded from proquest page images 2006-08 ali jakobson sampled and proofread 2006-08 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the ballance of the sanctvarie , shewing hovv vve mvst behave ovr selves when wee see and behold the people of god in miserie and oppression vnder the tyranny of their enemies . written by william teelinck , minister of the word of god at midlebrovgh in zealand . ieremy 9. 12. who is the wise man that may vnderstand this , and who is he to whom the mouth of the lord hath spoken , that hee may declare for what the land perisheth , and is brent vp like a wildernesse , that no man passeth through . london printed by i. d. for william sheffard , and are to be sold at the signe of the starre vnder s t peters ▪ church in corne-hill , and in popes-head alley . 1621. ❧ to the christian reader . good reader , as well the worth of this worke , as the respect that i deseruedly beare to the author thereof , both for his singular pietie , and other good parts , hath encouraged mee to commend it to thy careful view , as that whereby thou maist reape no small spirituall profit , if the fault be not thine owne . the doctrine contained in it is both sound and seasonable , being ( as any judicious eye will easily discerne ) exceedingly wel fitted to the present times . and a a word , saith salomon , spoken in due time , is as apples of gold , with pictures of siluer ; both precious and pleasant ▪ true it is , that some truth indeede is neuer out of season ; though more seasonable at some times then at other . but yet as true it is , that b some truth also is at some times altogither unseasonable ▪ to propound gods mercy to an obstinate sinner , or to aggravate his wrath to a poore dejected penitent , were with those false prophets , ( who deliuered yet nothing , it may be , but truth mis-applied and mis-placed ) c to make sad the heart of the humbled , whom god would haue cheared , and to strengthen the hand of the wicked , who ought rather to haue beene humbled ; to slay the soules of such as should not die , and to giue life to such as should not liue . d matter of mirth and delight , though e good and honest otherwise , yet is as fish or flesh out of season , neither wholesome nor wel-relished , when god calleth for mourning by judgements either incumbent or imminent . as also on the other side , f mourning is no lesse unsauoury , because unseasonable , when it pleaseth god to giue just occasion of mirth . g the children of the bride-chamber , saith our sauiour , ca●●●t fast so long as the bride-groome is with them : but the time shall come when the bride-groome shall be taken away from them , and then in those dayes shall they fast . h each thing therefore is mostpoo pleasant and most profitable , when it commeth in his due season and good things doe then most good , when they are seasonably administred now if wee shall but slightly cast our eyes on the ruefull and lamentable face of gods church in most parts at this present , wee may soone see how seasonably this discourse commeth abroad . wherein the author thereof very learnedly and religiously enstructeth us , how to judge aright of gods iudgements either on our selues or others , how to be affected with them , and what use to make of them ▪ ministring comfort unto , and confirming the hearts of the afflicted and distressed ; urging to compassion with them , and commiseration of them , those that be yet free ; and endeuouring by a due consideration of i gods handy-worke in all those events that befall both , eyther for good or euil , to bring benefit unto both , as k being prouoked to a greater measure of sincere thankfulnesse by the one , and pressed to a more serious renewing of their repentance , and reformation of life and courses by the other . but i feare to doe thee wrong , by detaining thee too long , from that which thou shalt here finde far more fully and ●ffectually discussed and discoursed o● , then i can easily relate unto thee . much race , onely i doubt , the treatise may haue lost by change of its owne natiue weede . few translations haue the happinesse to match their originals . and each language hath its peculiar formes and phrases , which in other tongues can hardly be so fitly or so pregnantly expressed . but what may this way be wanting , the matter ( as i hope it is ) faithfully expressed may sufficiently countervaile . which respecting , i shall entreate thee to pardon and passe by the defects that may be in the translation ( wherein what work-mans hand was used i know not ) and so to reade this religious worke intended for thy good , that thou maist not misse of the benefit by the author therein intended . which the lord grant both to thee and to all others that shall meete with it for his mercies sake , amen . thine in christ iesus , tho : gataker . the contents of the seuerall chapters handled in this treatise . chapter 1. an introduction to the discourse of the ` doctrine handled in the treatise . page 1. chapter 2. that the outward and externall events of this life happen and fall out almost , and in a manner alike both vnto the godly and vngodly . page 4. chapter 3. that gods proceedings with and towards the children of men , cannot by man be comprehended . page 6. chapter 4. why god so ordereth his workes , as we thinke , here in this world , that in a manner they follow of necessitie , and ruleth in such sort , that it is commonly & ordinarily found , that man by his owne wisdome or power , can neither adde thereunto , nor diminish any thing from them . page 11. chapter 5. that notwithstanding , that gods workes done and wrought among the children of men are so wonderfull , and vncomprehensible , yet we may learne and finde out many speciall things , and reape much benefit , by his said workes so wrought and done among them . page 15. chapter 6. shewing diuers seuerall things , which the lord hath opened vnto vs in his word , touching his good pleasure and dealings with the children of men here on earth , necessary to put out of our mindes all doubts concerning the workes of god , and to strengthen them in the contrary effects . page 19. chapter 7. that there is no cause at all , why men should make any doubt or question , when they see many vngodly men here prosper in the world , and diuers godly men liue in pouertie and aduersitie . page 23. chapter 8. that there is no cause why men should be so much abashed , when they shall consider how the enemies of gods people , when they incounter in battaile with the people of god , and haue the vpper hand , and ouerthrow them . page 27. chapter 9. further iustification of the aforesaid doctrine , which the lord sheweth vs out of his word , touching his proceedings with the children of men , against the people of god in our age. page 36. chapter 10. that without contradiction it appeareth by the aforesayd order of the workes of god , done among the children of men , that there shall be an after-reckoning made , with all the children of men in the world to come . page 43. chapter 11. that not all outward prosperitie is asigne , that the lord loueth that man to whom he sendeth the same . page 47. chapter 12. that all worldly crosses and tribulations are not a shew or signe that god will refuse that man to whom hee sendeth them . page 50. chapter 13. that we cannot measure the state of men , in regard of god , by wealth or pouertie , by prosperitie or aduersitie , that befalleth them in this world . page 54. chapter 14. that by all that hath beene said and shewed before , wee must learne to liue in the true feare of god , and sincere holinesse , and more and more practise the same . page 65. chapter 15. how we may profit by all the workes of god which he doth vnto vs , and other men in this world . page 69. chapter 16. of the distinct knowledge of these things which god in his word ( touching the gouernment of this world ) hath manifested vnto vs , being very fit and necessary for the drawing of spirituall profit from the workes of god wrought here among men . page 72. chapter 17. of the diligent obseruation of all gods workes , among the children of men , needfull for the drawing of spirituall profit out of gods workes among vs. page 76. chapter 18. how we must compare that which god doth in this world , with that which he hath set downe in his word , that we may draw some good fruit from the workes of god for our comfort . page 79. chapter 19. of the seuer all fruites that spring from the searching into and finding out of gods truth , and certaintie declared vnto vs , in his word , and in his workes . page 83. chapter 20. the conclusion of all , wherein is shewed , that wee must onely refer our selues vnto god , and not forsake a good cause , because it seemeth not to goe forward as wee wish it should . page 92. the ballance of the sanctvary , shewing how wee mvst behave ovr selves when we see and behold the people of god in miserie and oppression vnder the tyranny of their enemies . chap. 1. an introduction to the discourse of the doctrine handled in the treatise . many men beholding the prosperity of the vngodly , and the enemies of the gospell , and perceiuing with what violence and crueltie , they oppresse those that fight for and striue to defend the truth , are thereby more hardned , and become crueller , euen in the highest degree . and some of them thereupon take occasion , with the foole , to say in their hearts , there is no god , psal . 14. 1. making account that those who most trust and relie vpon god , are least regarded of god : others take occasion to murmur against god , because he ruleth not , neither directeth things here on earth , according to their wills and desires , and with the israelites , say in their hearts ; the way of the lord is not equall , ezech. 18. 25. and others there are who begin thereupon to suspect and call in question , the truth of gods word , yea , to forsake it , to reiect it , and to cleaue vnto lies ; saying with gedeon , though in another sence , if the lord be with vs , why then is all this befallen vs , iudg. 6. 13. therein doing , and yet they will be esteemed christians , like certaine blind indians whereof we read , who when at any time they are ouerthrowne and destroyed by their enemies , are wont to pray vnto and call vpon the sunne for pardon and forgiuenesse , and to acknowledge the cause of their proceedings to be vniust . and all this hapneth vnto these blind men by the iust iudgement of god , because they refuse to take paynes , and to spend some time to read and looke into gods booke , which he himselfe hath made , touching the proceedings and course that he hath determined to vse & hold with the children of men here on earth . for if they had done so , they should soone see and know , that there is not any thing done here in the world , nor that happneth vnto the people of god , which god himselfe hath not foreshewed should come to passe , and which with his owne hand long before he set downe in the seuerall register of those things that are to fall out in the world , that when they come to passe , wee might know and vnderstand that he had foretold it vnto vs , deut. 31. 19. iere. 16. 4. therefore in all such accidents and occasions we must with the psalmist goe into the sanctuary of god , psal . 73. 17. that in the true ballance of the sanctuary , which is gods word , diligently pondering and examining all the tribulations , troubles , and miseries that happen to gods people , wee may truely iudge and aright conceiue therof , and so we may continue sincere and without offence till the day of christ , phillip . 1. 10. for it is written , great peace haue they which loue thy law , and nothing shall offend them , psal . 119. 165. and this in the treatise following , wee will endeuour so to declare , that whosoeuer he bee that readeth and marketh the same with a true and vpright heart , he may surely & effectually find that to be true which the prophet witnesseth , where he sayth , that the wayes of the lord are right , and the iust shall walke in them , but the transgressors shall fall therein , hos . 14. 9. chap. ii. that the outward and externall euents of this life happen and fall out almost , and in a manner alike both vnto the godly and vngodly . salomon sayth , all things come alike to all , there is one euent to the righteous and to the wicked , to the good and to the cleane , and to the vncleane , to him that sacrificeth , and to him that sacrificeth not , as is the good so is the sinner , and he that sweareth , as he that feareth an oath , eccl. 9. 2. and to the same end where the scripture in one place sayth , many sorrowes shall be to the wicked , psal . 32. 10. in another place it sayth , many are the afflictions of the righteous , psal . 34. 19. this iob alledged to his friends , who therewith concluded vpon and by the miseries and troubles that had hapned vnto him , that he was hated of god ; arguing that wee cannot truely iudge of the good will and fauour of god towards men here on earth , nor yet of their state in regard of god , by that which hapneth vnto them in this transitorie world , because that the lord as elihu acknowledgeth , giueth no account of any of his matters , iob 33. 13. and dealeth most wonderfully with the children of men , sometime in one manner , sometime in another , obseruing no certaine methode : and yet doth all thinges righteously ; yet as it is testified vnto vs that it fareth with the righteous euen as with the wicked , and with the sinner as the godly man : so it is not to bee vnderstood , as if euery godly , and euery vngodly man should haue alwaies one and the same portion and state of weale and woe heere in this world ; for that many godly men heere on earth are subiect to great afflictions , and many godlesse men liue in abundance of pleasures ; and so on the contrarie : but the meaning thereof is this , that weale and woe shall not onely bee incident to the wicked crew , or vnto the little number of the godly , but that prosperitie and aduersitie , may both of them be fonnd to happen , and to be giuen , both vnto the vngodly wheresoeuer they bee , and the like againe to the righteous , wheresoeuer they remaine : which both the word of god , and experience teacheth vs to bee true : for in the word of god , doe wee not finde a righteous abraham , and an vngodly nabal , and both of them were rich ; a righteous lazarus , and an vngodly sort of men , iob 30. 1. 2. 3. 4. that were poore , yea beggars . againe , are wee not taught this by experience ? goe into the tents of sem , looke into the houses of the righteous ; there you shall finde some in prosperitie , and some in aduersitie : one house rich , another miserable . goe into the tents of kedar , looke into the houses of the vngodly , and you shall finde them in the like manner . all these things the lord doth according to his free will and mightie power , and dealeth with the children of men , according to the absolute , vnlimitted , and soueraigne pleasure of his will. chap. iii. that gods proceedings with and towards the children of men , cannot by man be comprehended . thus then it appeareth , that the wayes of god are vnsearchable . for who can iudge of and imagine the reason , or cause why god sendeth trouble , aduersitie , pouertie , and miserie vnto one righteous man , that feareth god , shunneth euill , and liueth as vprightly as any other of his estate and degree can or may doe ; and on the contrary exalteth and raiseth another righteous man to great wealth that is not altogether such a one in all degrees as the former ? on the other side , who can enter into gods counsell , to know why god sendeth great trouble and misery to one vngodly man that is not wickeder then his neighbour : and on the contrary , giueth another vngodly person , that in no sort is any thing better then the other ; great wealth , happy state on earth , and all prosperitie ? nor are we to wonder , when we shall behold that which oftentimes wee see to happen here vpon earth : that on the one side , a righteous man that is zealous of gods honour , fighteth for the defence of gods cause , and seeketh to aduance and further the same , is many times so much crost and ouerth warted in his proceedings , that it seemeth that both heauen and earth are bent against him , and is in such perplexitie , that he knowes not which way to winde or turne himselfe , as dauid was when the towne of ziglag was spoyled , and his owne people conspired against him , 1. sam. 30. 6. on the other side , that an vngodly man , that indureth no manner of aduersitie , is an vtter enemy vnto god , and seeketh by all the meanes that the can , vtterly to extirpate and roote out the memorie of his most holy name out of the earth , and yet is oftentimes so much holpen and seconded in his wickednes , that heauen and earth and all things therein seeme to hold with him , and hee bringeth his affaires vnto so happie and prosperous an end , that he is a terrour and feare to the miserable and small troopes of the righteous . who can tell or finde out the true ground of these wayes of god ? see we not that god many times calleth a righteous man out of this world in the flower of his youth , concerning whom in all mens iudgements it had better , and it might haue beene wished , that hee might still haue continued , and liued longer here on earth , being one that did so much good in his owne house , in the place wherein he dwelt , and in his calling wherein hee liued : and on the contrary , suffereth an vngodly man to liue long and many yeares here in the world , being an vnprofitable member , that fareth like a roaring lion and a rauening beare among his housh●●d , spending and consuming all that hee hath or can come by , wronging his wife and children , defiling the place where hee liueth with scandalous and wicked actions , and which is more , leading many others with him into destruction , and by his long life withholding and keeping others out of some necessarie places of seruice , who , were they imployed in the same would doe much good : who can declare or truly imagine the ground of this proceeding ? doth it not oftentimes fall out , that an vngodly man is stricken with an apoplexie while hee is busie about his wicked actions in some one kind or other ? and also that a righteous person is stricken by the hand of god , while hee laboureth about the furtherance and aduancement of gods glory and is onely carefull thereof ? that the lord striketh an vngodly arrius , causing his bowels to burst , and his guts to fall out of his belly , as hee sitteth vpon the stoole to ease himselfe , and so dieth ; and that the same god bringeth a righteous man his aduersary to the like death : who would not be abasht thereat , to consider of such incomprehensible wayes and workes of god ? and when men shall obserue and weigh with themselues , in what manner of opposite condition , they see and behold both the godly and vngodly , they must needes , and cannot chuse , but acknowledge and confesse that the lord worketh most wonderfully and vnsearchably therein . there are two godly men of one state and qualitie , that both liue in great prosperitie and wealth , and two other godly men , that both liue in great trouble , penurie , and miserie : also there are two vngodly men of one calling and condition , that both liue in great wealth and worldly happinesse ; and two other vnrighteous men , that are vnhappy and indure great misery . and there are two godly men of one calling , whereof the one prospereth in all his affayres , the other is crost and troubled . there are two vngodly men of one condition , whereof the one is crost in his affayres , the other prospereth . there is a godly and an vngodly man , who although they be both of one calling in worldly affayres ; but yet differ much in their liues and conuersations touching gods seruice , that both liue in great prosperitie : and there is a godly and an vngodly man , of one condition for worldly matters , that both are crost and indure much trouble and aduersitie . there is a godly & an vngodly man , of one state and condition , whereof the godly man hath prosperitie , and the vngodly man aduersitie : and againe , there is an other godly man and an vngodly man of one calling in the world , whereof the godly man hath much aduersitie and many crosses , and the vngodly man great prosperitie . what profoundnesse of gods workes are these ? what wonderfull wayes of god are these ? many men passe these things sleightly ouer ; but those that haue vnderstanding , and know the word of god , marking and beholding these things daily to come to passe in the world , thereby note how wonderfully the lord worketh in things that happen vnto the children of men . who can enter into the depth of these waies of the lord ? who can tell the reason thereof ? in all respects then , the workes of god are wonderfull to the children of men , and wholly vnsearchable . he hath his wayes in the seas , psalm . 77. 19. and his footsteps are not knowne , and his waies past finding out : there is no wisedome nor vnderstanding , nor counsell against the lord , prou. 21. 30. our goodnesse extendeth not to him , psalm . 16. 2. neither can our wickednesse hurt him , iob. 35. 6. 7. 8. therefore it fareth so with the workes of god , that whatsoeuer god doth , it shall bee for euer , nothing can be put to it , nor any thing taken from it , eccles . 3. 14 ; in such manner as experience teacheth , that although those that are most diligent and carefull in their affayres , goe forward therewith , yet many times , euen the most diligent and carefull men faile and are crost in their proceedings : so that we may well say with salomon ; i returned and saw vnder the sunne , that the race is not to the swift , nor the battaile to the strong , neither yet bread to the wise , nor yet riches to men of vnderstanding , nor yet fauour to men of skill ; but time and chance happeneth to them all , eccles . 9. 11. and therefore consider wee the time and the chance , which god the lord hath onely reserued to himselfe , acts 1. 7. so that it dependeth wholly on him . ⸪ chap. iiii. why god so ordereth his workes , as wee thinke , here in this world that in a manner they follow of necessitie , and ruleth in such sort , that it is commonly and ordinarily found , that man by his owne wisedome or power , can deither adde thereunto , nor diminish any thing from them . salomon expresly setteth downe vnto vs , that god so ordereth his workes and heauenly prouidence , to the end that men should feare him . whatsoeuer god doth , it shall be for euer , nothing can be put to it , nor any thing taken from it , and god doth it that men should feare him , eccles . 3. 14. that is , that men should not forsake him nor dispise his workes , neither yet cleaue vnto , nor depend vpon any man , but onely vpon god ; that the wise man may not glory in his wisedome , nor the mightie man in his strength , nor the rich man in his riches ; but that hee that glorieth , glorie in this , that hee vnderstandeth and knoweth that god is the lord , which exerciseth louing kindnesse , iudgement , and righteousnesse on earth , ieremie 9. 23. 24. by that which before hath been said , touching the admirable and strange workes of god , wrought and brought to passe among the children of men : we are taught , first , not to trust vpon ▪ or vnto our owne wisedome , diligence , beautie , strength , friends ; riches , nor any other terrestriall thing whatsoeuer it may bee , which yet are many times esteemed to bee fit and necessarie for the bringing of worldly matters to passe , and to further our proiects : but onely to feare the lord our god , and to remember that hee holdeth a greater hand ouer vs , then all those things doe , eccles . 5. 8. secondly , before and aboue all things to attend to his good will and pleasure , touching the euent thereof , as much as in vs lieth , and as much as possibly we may , in all the meanes and wayes which god setteth before vs , and which he will haue the children of men to vse , and whereby also he commonly vseth to prosper their actions , and to blesse them . and herein wee must the rather be specially carefull , for that the peruerse children of men , who by nature are wickedly bent , vse to draw another conclusion from this point of doctrine , that all things do in such manner depend on god , for they conclude not from therice , that therefore aboue all things they must onely depend vpon the lord their god ; but on the contrary , that they need not therefore refraine from euill doing , but that they may still follow after their owne lusts , and take their pleasures as long as they can : they take likewise further occasion thereby , to walke most carelesly and dissolutely here on earth , with more greedinesse to commit sinne and wickednesse , and desperately to enter into all kind of mischiefe ; reasoning thus with themselues , and saying , how can i helpe it , seeing all dependeth vpon god ? my resolution is therefore to lay hold on the time , and to take my pleasure while i may . whereas on the contrary , they ought rather to learne much more to feare the lord , and call to mind and say , that , seeing all dependeth on god , hew much ought i to feare that god who onely can do good or euill vnto me . yea , so would they both thinke and doe , if they beleeued , that this wonderfull god , is also a good god. but doing other-wayes they shew thereby , that they sollow the nature and steps of the deuill that expecteth no good from the hands of god. this conceite of the vngodly must bee cleane banished from vs ; and we must remember that all things depend vpon god , and therefore so vse the meanes , that before & aboue all things wee seeke and labor to haue god on our side in euery thing that we doe . we must also feare him in such manner , that we must hold and esteeme all that god doth to be good , right , and well done , although we cannot see nor perceiue the cause or the reason of his actions . a childe seeth his father doe many things in the house whereof hee cannot conceiue the reason , and yet neuerthelesse he reapeth benefit , and fareth the better thereby ; so must we also 〈◊〉 and often times thinke with our selues , tha● gods thoughts are not our thoughts , nor our wayes hi● w●●es ; for as the heauens are higher then the earth ▪ so his wayes are higher then ours , and his thoughts then our thoughts , esa . 55. 8. 9. and consequently , that although gods wayes vnto fleshly men seeme not to be right ; yet we must not with the israelites say , the way of the lord is not equall , ezech. 18. 25. nay , although god suffer the vngodly to liue in great wealth , prosperitie , and pleasure , here in this world , and on the contrary maketh the godly to turne his backe vpon the enemie , letting them that hate them spoyle them , giuing them like sheepe appoynted for meate , and scattereth them among the heathen , selleth them for nothing , and doth not increase his wealth by their price , maketh them a reproch to their neighbours , a scorne & a derision to them that are about them , maketh them a by-word among the heathen , a shaking of the head among the people , so that their confusion is continually before them , and the shame of their faces doth couer them , for the voices of those that reproch and blaspheme them , by reason of the enemie and reuenger , psal . 44. 10. &c. yet we must thinke well of the wayes of god , & must not murmur against him , nor say , that hee hath wrought iniquitie , iob 36. 23. neither must we by any meanes thinke or conceiue , that god should doe wickednesse , or that he should commit iniquitie , iob 34. 10. or that the iudge of all the earth should not iudge right , gen. 18. 25. or that the wise god that giueth the labourer wisedome to plow his land , thereby to reape a good haruest thereof , should himselfe vse no wisedome in the framing of his children , to make them fruitfull , esa . 28. 23. 24. but on the contrary , although wee cannot conceiue the depth of the wonderfull wayes of god towards the sonnes of men , yet we must hold this for a generall rule , that all the workes of god are done in truth and righteousnesse , psal . 1●1 . 8. and that our god is the rocke , his worke is perfect ; that all his wayes are iudgement ; a god of truth , and without iniquitie , iust and right he is ; and that they haue corrupted themselues , and it is a blot to them that they are not his children , but are a peruerse and crooked generation , that turne away from him for any cause whatsoeuer , a foolish and vnwise , deut. 32. 4. 5. and therefore when any such difficulties enter into our mindes , if we will conceiue aright thereof , we must not forget the lord , nor deale falsely in his couenant , we must not turne our harts from him , nor our stepps from his wayes , psal . 44. 17. 18. and in all these actions and proceedings how strange and wonderfull soeuer they seeme vnto vs , we must be dumb and not open our mouth , because it is god that doth it , psal . 39. 10. chap. v. that notwithstanding , that gods workes done and wrought among the children of men are so wonderfull , and vncomprehensible , yet we may learne and find out many speciall things , & reape much benefit , by his said works so wrought and done among them . as it is a most godly and holy thing , and very commendable , for men in all accidents that happen here on earth among the children of men , to note the finger of god to bee therein , and to ascribe the same to gods powerfull prouidence ; so we must not slightly refuse or neglect , to consider what god the lord in his wonderfull wisedome hath secretly purposed and intended by this or that course , crosse , or calamitie , that hee bringeth in sundrie wise vpon his chosen people , seeing experience teacheth vs , that the seuerall things that happen vnto vs during our liues many times produce strange , and far other effects , then men expect from them . it seemed that our case once would haue gone but hardly , and would haue beene but sorily supported or countenanced , when as long since , hee on whom wee then much relied , and vnder whose protection wee hoped to rest quietly , by a wicked blow was taken from vs ; and yet neuerthelesse , since that time it hath gone with vs better and better . we were likewise once perswaded , that when such or such of our friends should grow stronger , that our affaires would then haue better successe , and goe more prosperously forward , and yet secretly it fell out otherwise . this might moue some men to conceiue and say , that seeing it is so with the workes of god that are wrought among the children of men , that his wayes and his proceedings are so strange and vnsearchable , how can we then out of gods workes learne any certaine or speciall thing , touching and concerning our owne states , and our duties towardes god in his workes , whereunto notwithstanding , we are so earnestly , and oftentimes exhorted , and incited in the holy scriptures , psal . 92. 6. 7. esa . 28. 23. 24. hos . 14. psal . 107. especially , seeing it falleth alike with the godly and vngodly man , in all their worldly proceedings , wherein oftentimes so vnexpected things happen and fall out , how can we take occasion thereby to prayse and glorifie the lord , or to humble our selues before him , in regard of his extraordinary works , as if he had done some speciall thing for vs , when as we fare no better then other men commonly do , and it is yet vncertaine what will further proceed thereof ? i answere , although instantly by gods ordinary or extraordinary workes wee cannot conceiue gods fauour and affection towardes men , nor mans state in regard of god , thereby to take occasion , specially , for the same to prayse the lord our god , and to seeke after him ; notwithstanding when we once well know & perceiue mans state in regard of god , and our owne or any other mens speciall state in that kind , wee may by the ordinary workes of god here done amongst men , learne and conceiue many good things ; as for example , when we know a man to be one that truely feareth god , and yet see that notwithstanding many crosses and troubles befall him , and happen to him in this life , we may thereby learne , that god the righteous iudge of all the world , findeth cause & matter enough , when it pleaseth him , to try the best men that liue here on earth , by laying great tribulations vpon them , and by many miseries to proue their patience , iob 4 whereby also we are further admonished , that although we are commanded to liue holily , and as much as in vs lyeth to seeke to doe the same , yet that we must not perswade our selues , that all things therefore here on earth shall fall out well & prosperously with vs according to our desires ; but rather must make our account that neuerthelesse many tribulations and crosses may fall vpon vs here in this world , and thereupon prepare and arme our selues patiently to endure them . but that we may the better perceiue and vnderstand how to reape much profit by gods workes done among the children of men , we must know that although they are things that are vnsearchable by men , to conceiue why god dealeth so diuersly with one vngodly man , in respect of another vngodly man , that is like vnto him , that the one fareth cleane contrary to the other , as for example , giuing the one vngodly man much wealth and prosperitie , and laying much aduersitie , and many plagues vpon the other , as also why god imposeth as much , and the very same on a righteous man , that he doth on an vngodly man , and maketh no difference in outward shew betweene them therein , giuing both the one and the other , eyther wealth or pouertie at his good will and pleasure , yet we may by the word of god find out and know , why god doth so vnto them , or to any other man that is godly or vngodly ; for the lord our god , that is a wise god , hath opened many things vnto vs in his word , concerning his will & dealings with the children of men , which if we marke and well consider the same , wee shall learne many things touching the ordinary workings of god among men ; whereof in the next chapter i will make a further declaration out of the same word . chap. vi. shewing diuers seuerall things , which the lord hath opened vnto vs in his word , touching his good pleasure and dealings with the children of men here on earth , necessary to put out of our mindes all doubts concerning the workes of god , and to strengthen them in the contrary effects . first , and before all other things , god in his word openeth vnto vs , that he loueth men freely as they are men , titus 3. 4. which he witnesseth , that he doth by being the sauiour of all men , 1 tym. 4. 10. therefore also the psalmist witnesseth , that god preserueth both man and beast , psal . 36. 6. and iesus christ himselfe sayth , that god maketh his sunne to rise on the euill , and on the good , and sendeth rayne on the iust and on the vniust , math. 5. 45. when wee see therefore that the wrath of god is reuealed from heauen , against all vngodlinesse and vnrighteousnesse of men , rom. 1. 18. we may thereupon certainely conclude , that there is something wanting in men , and that for many causes man deserueth punishment for sin , which god disliketh , rom. 3. 23. and thereby we may further learne , that sinne is the mother of all miseries , and that there is nothing in the world which we should with more care & caution , hate , shun , and abhor , then sinne , as the onely thing that moueth our creator to dislike of vs , and maketh all vs that are his creatures abhominable in his sight . secondly , god in his word sheweth vs , that he hath a care of those that feare him , and of such as are godly ; and seeketh to do them good , but how any of vs are made godly and righteous , all of vs by nature being wicked and lost sheepe , rom. 4. 3. ephes . 2. 5. is not at this time to be spoken of ; and on the contrarie , that he hateth the vngodly , and powreth out his wrath and indignation vpon them . the eyes of the lord are vpon the righteous , and his eares are open to their cry ; the face of the lord is against them that doe euill , to cut off the remembrance of them from the earth , psal . 34. 15. 16. which he sayth he will do when he thinketh good , when the dayes of visitation , and of recompence are come , hos . 9. 7. exod. 32. 34. then he will wretchedly destroy those wicked men , mat. 21. 41. and on the contrary , when the righteous call , the lord heareth and deliuereth them out of all their trouble , psal . 18. 27. thereby vnderstanding , that hee deliuereth them , by taking them like a wise workeman , out of the furnace of aduersitie , when they are sufficiently purified and clensed ; that is , in the time of need , heb. 4. 16. from whence it followeth without contradiction , in regard that god is so diuersely affected towards the godly and vngodly man , that in that respect , when he sendeth one and the like prosperitie and aduersitie , both on the godly and vngodly , hee doth it not for one selfe same intent , nor to one end . that which god himselfe witnesseth vnto vs , on the one side , that whatsoeuer tribulation or misery hee sendeth to the godly man , it is for his good and great benefit , yea euen the crosses themselues are so ; for god inlighteneth their darkenesse , psalm . 18. 28 ▪ and so it falleth out , that all things worke for the best to them that loue god , rom. 8. 28. so that the troubles of the godly , are vnto them as an entrie into life euerlasting , an earnest penny , and as it were the first fruites of heauenly ioyes , psal . 23. 6. as also the crosses of the godly , are vnto them as a precious medicine to heale their soules , and a true meanes to prepare the way for them to enter into the kingdome of heauen , acts 14. 22. and in this manner all things are a blessing to the godly ; for godlinesse is profitable vnto all things , hauing the promises of this life that now is , and of that which is to come , 1. tim. 4. 8. on the other side , whatsoeuer the vngodly indure , it is altogether a curse vnto them , for god carseth their blessings , matt. 2. 2. so that whether it bee prosperitie or aduersitie , it happeneth vnto them , it falleth out amisse with them : for all things are vncleane vnto them ; because their mindes and consciences are vncleane , tit. 1. 14 deut. 8. 15. the aduersity then of the vngodly is a feeling of , & a preparatiue to euerlasting condemnation , an earnest penny , and the first fruits of the paines of hell , iud. 5. 7. and their prosperitie is like a poysoned drinke vnto them , for by their wickednes , the more they abuse their prosperitie , the more they spoyle their owne soules , and so it become a powerfull meanes to carrie them vnto hell , and to the kingdome of darkenesse , apcc. 18. 7. this god openeth vnto vs plainly in his word , whereby wee may openly learne and vnderstand that the state of the vngodly , whether it bee aduersitie or prosperitie , is altogether miserable ; and on the contrarie , that the aduersitie or prosperitie of the godly , is a happines vnto them . for it is most certain , that if the vngodly man doth not in time repent and amend his life , at the last hee shall bee sure of after condemnation , and the godly man of euerlasting ioy and felicitie , as wee haue a manifest example thereof in the state of the rich man , and of poore lazarus , luk. 16. 19. and who seeth not , that the rich man for all his wealth and worldly prosperitie , was an accursed wretch , and that poore lazarus in his greatest miserie was happie and blessed ? what man is hee , that would not rather choose , looking into the end of them both , to liue in this world in the state of poore lazarus , then in that of the rich glutton ? so you see , that from these different affections of god , both vnto the godly and the vngodly , which hee hath shewed vnto vs in his word , and by their last ends which thereupon ensue , the grounds of the hope and comfort that the godly haue and receiue in the midst of their aduersitie and troubles : and the grounds of the feares and miseries , which the vngodly are like to fall vnto , whiles they possesse worldly prosperity and pleasure . but hearken yet further , what the lord himselfe saith vnto his seruants and messengers touching them both : say vnto the righteous that it shall bee well with him , for they shall eate the fruite of their doings : woe vnto the wicked it shall bee ill with him , for the reward of his handes shall be giuen him , esa . 3. 10. 11. now if wee consider this well , and take good heed , and earnestly marke the end , both of the godly and of the vngodly , we shall be throughly perswaded , from the doubtfull conceite that wee haue in our mindes , touching the workes of god done here vpon earth among men , when we oftentimes behold and see the vngodly to prosper so much in this world , and the godly liue in pouertie and aduersitie , which for that it is a matter of great importance , in the next chapter i will more at large open the same vnto you . chap. vii . that there is no cause at all , why men should make any doubt or question , when they see many vngodly men here prosper in the world , and diuers godly men liue in pouertie and aduersitie . there are two special reasons , that moue men to become carelesse and licentious here in the world , when they see and behold how it fareth , both with the godly and vngodly in this world . the first is , that many times they see , that those that feare god are in great miserie and calamitie , and the vngodly prosper and abound in wealth . this many men cannot brooke , while they are perswaded , that it standeth not with the great maiestie of the god-head , and the iustice of god to deale in such manner ; and the reason is , because they looke vpon nothing but the outward shew , and consider not the end for which god doth it ; for if in the lest degree they did but thinke and remember , that god meaneth well to the godly , and that their oppressions are wholesome medicines for their soules , the better to prepare them for the life to come : and on the contrarie , that the prosperitie of the vngodly is like the quale● to the children of israel , that died while they were in their mouthes , then they would presently see and perceiue that they haue no cause to doubt of , or to misconster and stumble at the workes of god. for to speake the truth , who is he that will longer stumble at , or thinke it strange to see , that god loseth and slacketh the bridle to the children of the world , but tu●●reth , holdeth in , restraineth instantly , and suffereth not his children to haue their wills , when hee remembreth that the lord doth it to his children , to the end that they may become the more spirituall and better prepared for the kingdome of heauen : doe wee not the like in matters of lesse importance , continually in our houses to our children , wee suffer our dogs that we● breed in our houses , to runne at libertie loose and vntied , and haue no regard what they doe , nor how it fareth with them , but is it not our manner to looke narrowly to our children , to keepe them short , to teach and instruct them ; and why doe we so , but onely to bring them vp to all vertuous actions , and for their better preferment . so that it is to a speciall end , that wee haue so great a care of our children , which in no wise wee doe intend to our dogges , but let them runne where they list . the word of god therefore aduiseth vs , to cast off all doubts and feares touching the workes of god , and to rid vs thereof , willeth vs not to looke onely vpon the outward end of the children of men , and to consider of nothing else , but the course of this present world , euen as the state of the rich glutton , and of poore lazarus , is set downe and declared vnto vs by iesus christ himselfe , luk. 16. so the apostle saint paul warneth vs , saying ; remember those that haue the rule ouer you , who haue spoken vnto you the word of god , whose faith follow , considering the end of their conuersation , heb. 13. 7. and to the same end saint iames sayth , behold wee count them happy which indure ; you haue heard of the patience of iob , and haue seene the end of the lord ; for the lord is very pittifull , and of tender mercy , iames 5. 11. touching the prosperity of the vngodly , who would be grieued thereat , when wee marke and thinke vpon their endes ; they stand vpon slipperie ground and soone fall downe : and then comes in the hard and heauie reckonings which they must make at the latter day , see the 49. psalme ; what is hee that grudgeth at the good that men doe to those that are condemned to die , or at the friendship that is shewed vnto them by some , when they are led to execution to be broken on wheeles ? or who would not chuse to passe thorough a troublesome and durtie way , to inioy a great inheritance , then thorough a faire and pleasant way to goe to execution ? doe not many honest housholders , dislike of swaggering companions , that dayly and hourely haunt the best innes and tauernes in the citie , and consume their wealth in banket after banket , as long as their credits last ? and doe they not thinke them men of little wisedome or consideration ? and is it not found to bee so when they make vp their reckonings at home in their houses ? so it stands with the prosperitie of the vngodly many times here in this world , they haue great wealth and abundance : but they spend vpon their owne stockes , and a hard reckoning followeth after it : whereas on the contrary godly men , that in this world are kept short and spend vpon their fathers purse , whether it be superfluously or otherwise , as their father thinkes it good , haue no feare of an after reckoning , all is freely forgiuen them : thus their ends differ much one from another . this when the psalmist considered , although before touching this point of the workes of god , how the vngodly prosper , and the godly liue poore and miserably , hee was somewhat troubled , and muttred thereat , yet at last hee was perswaded , as hee himselfe witnesseth , saying ; when i thought to know this it was too painefull for mee , vntill i went into the sanctuary of god , then vnderstood i their end , psalm . 73. 16. 17. chap. viii . that there is no cause why men should bee so much abashed , when they shall consider how the enemies of gods people , when they incounter in battaile with the people of god , and haue the vpper hand and ouerthrow them . yet this is not all , that which causeth greatest dislike in the hearts of many men , touching the workes of god done among the sonnes of men ; the chiefest reason consisteth herein , that men oftentimes see and behold , that not onely many vngodly men liue in great prosperitie , and many righteous men in great miserie , but that men see and obserue that the vngodly oftentimes oppresse the godly , and that when gods people and their enemies , encounter in battaile and fight together , many times their enemies haue the victorie and ouercome them . this is the point that produceth greatest difficultie , and many men cannot be resolued , how it should come to passe that the seruantes of the most high god , that haue his cause in hand , that are iealous of his glory , and fight for his truth , should be ouercome by those that are gods enemies , that gods cause should turne the backe , and falshood and deceit haue the vpper hand ; this by many men cannot be conceiued nor considered as it should bee , for that as things are brought to passe , they see nothing but contrary effects . the vngodly are hardened in their vngodlinesse , and the godly weepe and mourne , all thinges are worse and worse , and the name of the lord by this meanes slandred , and euill spoken of , and his truth blamed . i answer , we must needes confesse and acknowledge , that these are most profound wayes of god , but the lord also in his holy word hath giuen vs to vnderstand , what the meaning is of these his most wonderfull workes , and telleth vs that he hath reason so to doe , both in respect of the godly , and the vngodly , and of his people , and their enemies ; and first giueth vs to vnderstand , that in these occurrents hee is patient , and long suffering , luk. 18. 7. that he is not so hastie as wee are , psal . 116. 11. hee can indure that his cause , and his peoples cause should sometime bee hindred , and that the vngodly should domineire , as if baal or as●aroth , and not the god of israel ruled and gouerned the world , and teacheth vs further that he suffereth it so to bee , thereby the more to aduance his honour , when hee once begins so to rise vp , that his enemies are driuen backe , and that he lifteth vp againe the heads of his people , which before were deiected and cast downe . thus he witnesseth , that for the same cause he suffereth his people of israell to be humbled , that afterward he might aduance them , and that so all the world might see that it was neither their policie , wisedome , nor power , but his blessings that had releiued , and raysed them vp , deut , 8. 9. here what the lord to this end sayth by the prophet ; the earth mourneth and languisheth , lebanon is ashamed and hewen downe , sharon is like a wildernesse , and basan and carmell shake off their fruits ; now will i rise sayth the lord , seeing my people are so much confounded , and euery man thinketh , that they are wholy ouerthrowne , now will i be exalted , now will i lift vp my selfe , esa . 33. 9. 10. i haue a long time houlden my peace , sayth he , i haue beene still and refrayned my selfe , now will i cry like a trauelling woman , i will destroy and deuoure at once , esa . 42. 14. the enemies of my people . this is gods purpose when he suffereth his people for a time to be ouer-run and mastred by their enemies : which if we consider well , we will no longer bee abashed thereat , nor stumble at gods workes , though things goe neuer so crosse for a time with gods owne people , and that the enemies of the gospell thereby seeme to growe strong . when we reade of the prosperitie of hammon the cruell and sworne enemy of gods people , and vnderstand that he proceeded so farre , that all the people of israell were iudged to die , and that hee being their greatest and bitterest enemie , had the execution thereof committed to him , would not men therby conclude , looking vpon the outward vntoward proceedings , that the lord had abandoned and forsaken his people of israell ; yet we know in the end , that the higher that hammon the enemie of gods people did clime , the neerer the destruction of the children of israell seemed to be , and the more the enemies of gods people being disappointed of their purposes were confounded , the more honor the lord did then reap vnto himselfe , by the deliuerance of his people . so wonderfull is god the lord in his workes : wherby it appeareth , that euen then when he suffereth the cause of his people in a manner to fall vnto the ground , he still houldeth the rudder in his hand , and hath an eye on them , and a care that they shall not altogether be ouerthrowne . and so all the mis-vnderstanding , wrong iudging , mis-construing & stumblings at gods workes consists herein , that we onely looke vpon exterior things , and neuer remember to goe into the sanctuary of god , to looke into the end of his wayes , and what his secret meaning is therein . marke what i say . queene ester that was a great friend to the people of god , and sought what meanes she could to deliuer the people of israell from that danger , and to bring hammon to confusion , what course did shee take . shee inuited the king and hammon with him to be her guests , shee receiued and intertained him friendly , and hammon could perceiue no other but that he was very welcome to the queene , and boasted thereof to his friends ; and yet that was not enough , hester bad him to be her guest the second time , and shewed him a fayre countenance from time to time . now what might the iewes that knew not queene hesters meaning , haue conceiued and iudged hereof ? might not they haue thought , that hester also consented with hammon to helpe to root out and confound the iewes ? but the meaning was cleane contrary : shee sought to bring hammon to confusion , and to deliuer the iewes from death ; the issue thereof sheweth it plainely , hest . 5. 7. thus the lord our god many times worketh with the enemies of his people , hee seemeth for a while to draw them on , and to leaue his owne people , to make them the more confounded and ashamed , when vnexpectedly hee ouerthroweth them , and deliuereth his people from them . touching these wayes of god therefore wee must attend gods pleasure , and in the meane time patiently expect his leisure . and this god declareth vnto vs in his word touching his strange workings aforesayd , which to men seeme so offensiue , yea , which is more , our good god sheweth vs yet more speciall and waightier causes , wherefore at sometimes he suffereth his owne people to be oppressed by their enemies , and letteth them fall into great miseries and troubles , whereof some conceiue , the enemies of gods people , others gods people themselues . touching his owne people , somtimes he suffereth them to fall into the hands of their enemies , and by that meanes ladeth them with a heauie yoake ; because they did not endeuour themselues wisely , and as it became them , to beare his fatherly yoake on their necks . heare what the lord to that end sayth to his people : because that thou seruest not the lord thy god with ioyfulnesse , and with gladnesse of heart , for the aboundance of all things ; therefore shalt thou serue thine enemies , which the lord shall send against thee , in hunger , and in thirst , and in nakednesse , and in want of all things , and he shall put a yoake of iron vpon thy necke , and all this the lord doth , as hee himselfe also witnesseth , that his people might know what difference there is betweene seruing of him , and seruing the kingdomes of his enemies , 2 chro. 12. 8. therefore for that his people by the subtiltie of sathan , the temptations of the world , imbecilitie and carelesnesse sometimes esteeme not of the sweete yoake of christ , and calme running water of shilo as they should doe , the lord layeth a heauie yoake vpon them , and bringeth them into deepe , and many waters of oppression ; wherein what strange thing doth the lord ? what doth he i say , that should moue men in any manner to dislike ? when we vse to do the same ( and thinke and perswade our selues that we doe wisely ) with our owne children ; that sometimes wee put to hard schoole-maisters , and cruell teachers for a tyme , that they might learne and know how easie a yoake they beare on their shoulders in their fathers houses , which yet when we doe , it is out of meere loue , and for the good and profit of our children . on the other side , touching the enemies of gods people , although then they seeme specially to bee happie and blessed , when in that manner they get the vpper hand of gods people , and deuoure them like bread ; yet the truth is , that no greater plague can happen vnto them , then when they are permitted to oppresse and wrong the people of god , and to wash their hands in their bloud ; which the lord in his great wrath sometimes permitteth to be done , when hee determineth to suffer them to fill vp the measure of their wickednesse , and to hasten their iudgement , and vtter destruction . euen then when they ouercome and spoyle the people of god , and lead them captiues away with them as a prey , they doe nothing els but in a manner heap vp a great deale of wood , stubble , and straw , with coles of fire vnder them , which at the last burnes them all vp . for so the lord himselfe witnesseth , saying ; in that day will i make the wildernesse of iudah like a harth of fire among the wood , and like a torch of fire in a bundle of straw , zach. 12. 6. and againe , and in that day will i make ierusalem a burthensom stone for all people ; all that burthen themselues with it shall bee cut in peeces , though all the people of the earth bee gathered together against it , zach. 12. 3. hearken what the lord in this respect againe and againe commaundeth , and oftentimes willeth his prophets to shew to the world : thou son of man sayth he , prophesie to the mountaines of israell , and say ; ye mountaines of israell , heare the word of the lord ; thus sayth the lord ; because the enemie had sayd against you , aha , euen the auncient high places are ours in possession , therefore prophesie and say ; thus sayth the lord god ; because they haue made you desolate , and swallowed you vp on euery side , that you might be a possession vnto the residue of the heathen , and yee are taken vp in the lips of talkers , and are an infamie of the people , therefore yee mountaines of israell , heare the word of the lord god ; thus sayth the lord god to the mountaines , and to the hills , to the riuers , and to the valleyes , to the desolate wasts , and to the citties that are forsaken , which are become a prey and derision to the residue of the heathen , that are round about . therefore thus sayth the lord , surely in the zeale of my ielousie i haue spoken against the residue of the heathen , and against all idumea , which haue appoynted my land into their possessions , with the ioy of all their heart , with dispitefull minds , to cast it out for a prey , prophesie therefore concerning the land of israell , and say vnto the mountaines , and to the hils , and to the riuers , and to the valleyes ; thus sayth the lord god , behold i haue spoken in my ielousie , and in my fury , because you haue borne the shame of the heathen , therefore thus sayth the lord god , i haue lifted vp mine hand , surely the heathen that are about you they shall beare their shame . but yee o mountaines of israell , you shall shoot forth your branches , and yeeld your fruit to my people of israell , for they are at hand to come , ezech. 36. 1. 2. 3. 4. 5. 6. 7. 8. and for that the lord intendeth to deale in this manner with his owne people , and with their enemies when they ouercome and oppresse them ; he pronounceth a woe vnto assyria , by the prophet esay ; & that for this cause , because they were to ouer-run and oppresse the people of israell for a tyme , like durt in the streete ; saying , o assyrians the rod of mine anger , and the staffe in their hand is mine indignation . i will send him against an hypocriticall nation , and against the people of my wrath , ( where hee vnderstandeth his owne people , that because of their sinnes had a long tyme sore offended him ) i will giue him a charge to take the spoyle , and to take the prey , and to tread them downe like the mire in the streets , esa : 10. 5. 6. to this end also the lord witnesseth , that hee delayed to take reuenge for the bloud of his children , vntill more of them were slaine for his truth sake , that at one time he might visite the enemies of his truth in their owne houses & make a iust reckoning with them , apo. 6. 9 10. 11. wherby it is manifestly to be seene , that the lord suffereth the enemies of the truth somtimes to haue the vpper hand , because that alreadie by reason of their great sinnes and offences committed against him , they haue in such manner offended him , that in his wrath he thinketh it fit to slacke the bridle vnto them , and to suffer them to proceed from bad actions to worse , for their heauier iudgement and condemnation . this also must be vnderstood and conceiued in matters of lesse moment , wherein the children of the world without reason and lawfull ground , get the vpper hand ouer the children of god , as when they meete together in battaile in the field , or in any towne , or in prayer , or at a marriage , or such like , and there are slaine , murthered or spoyled , & in all other such like occurrents . and thus the lord findeth occasion both in regard of his owne people , and of their enemies , now and then to make his people the foote and not the head , that he suffreth them to lie vnder feete , and the enemies of the truth to tread vpon them ; which whosoeuer well waigheth and considereth with an vnderstanding heart , hee shall soone perceiue & see , that there is no cause of doubt to be made , or scandall to be found in these workes of the lord. chap. ix . further iustification of the aforesaid doctrine , which the lord sheweth vs out of his word , touching his proceedings with the children of men , against the people of god in our age . that wee may further iustifie this poynt touching gods proceeding with his people , and their enemies , and discusse the difficulties and troubles which in these times are in diuers places brought vpon gods people by their enemies , we must after the like manner , with due respect speak generally , both of the proceedings of the people of god , and of their enemies . that the light of the gospell hath long tyme shone most clearly in this age , as those that know any thing as they ought to doe , can tell ; and that the same hath beene sleightly regarded , both by friendes and foes , all those plainely see it , that haue receiued any light at all from the lord our god. many both great and small , both mightie potentates and meane men , long since and oftentimes , with all their mights , haue strouen against the same , and sought vtterly to dam and smother it vp , by all the meanes they could ; esteeming that to be a false light , which is only able to lead and guide them to the way of saluation . others , that in some sort had a liking thereunto , haue made no great account nor estimation thereof , but haue suffered it in such sort to shine , and so serued their turnes therewith , that they were content to liue where it was , and sometimes to come where it shoane , without making any reckoning to accept , or , to make profession thereof . and amongst those that proceeded so farre , that they haue accepted thereof as a rule of their faith , and an order of liuing well ; there are many found that haue no care orderly , and as they ought to doe , to walke in the light thereof : so that on this side also many lamentable offences haue beene ministred , and doubts beene raised to cause controuersies and errours . this the lord god , the father of lights hath seene and beheld from the highest heauens , the place of his holy habitation ; and it grieued him much to see and perceiue , such great vnthankfulnesse and ingratitude for so excellent a gift , then the which ( next vnto saluation it selfe ) no better hath beene giuen by god vnto the children of men : for which cause hee hath suffered the vnthankefull world , and that would not accept the loue of the truth , to fall into strong delusions and great doubts , whereby they tooke occasion , to cleaue vnto and beleeue lies . so that in this our age , wee haue seene in the reformed countries of the world , many great and very dangerous disputations to arise , and controuersies to grow touching religion : whereby many men , that looke no further then vpon the outward shew and face thereof , were so much amazed and abashed thereat , that they began more and more to dislike it , and to leaue it : these are deepe wayes of god , which therefore ought to haue mooued all christian hearts to search into the intent and meaning of god ; and withall to take occasion to shake off the aforesaid vnsauoury ingratitude , and to bend their mindes vnto a more wholesome course of obedience . but this hath beene practised by very few , and at this day is yet too much neglected . for which cause the wrath of god hath beene more and more kindled , and his out stretched arme hath not holden backe ; but in his anger he is gone foorth , and hath suffered the vngodly world that hardeneth it selfe , to fall into more hardnesse and delusion ; as euery man knoweth how much the blind world now hardneth and imboldneth it selfe , each one in his errours , vpon occasion of the present troubles that daily happen to the people of god in these dayes : for the enemies of the gospel , thereby take occasion to thinke and perswade themselues , that they haue done great and good seruices vnto god and yet doe , when they persecute and seeke to roote out the protectours and professours of the truth , and those that haue halted betweene both , thinke themselues happie that they ( as many others ) haue not throwen their lot into the lap of those whose chance they thought might alter and change . thus the lord as he hath threatned , letteth it raigne snares , fire , and brimstone , and a horrible tempest vpon the vngodly , psal . 11. 6. wherein they shal be taken & spoyle themselues . for in all these things , those wretched men doe not once remember , that when to fulfill their owne pleasures they doe so , they iudge vniustly of gods truth , and thereby offend against the generation of his children , psalm . 73. 15. how oftentimes was israel troubled and vexed with contentions and warres amongst themselues , yea and ouer-runne also by the philistines and other enemies ? whereas notwithstanding , the israelites were the onely people of god , and onely had the light of saluation among them : what inuasions and incursions haue the cruell heathen diuers times made vpon the christians ? and yet wee know that the christians , and not the heathens haue the truth on their side . but these things the lord sometimes suffereth , to fall vpon and come against his owne people , to cleanse them , to try their faiths , & to the end that those that remaine obstinate might haue that which they haue deserued . 1. corinth . 11. 19. matth. 18. 7. and thus it falleth out that such miserable men , that glorie and take most delight , to behold the troubles & persecutions of gods people , that boast off and perseuer in their enmitie and peruerse proceedings , are those certainely that are most plagued thereby ; for that by such meanes they are hardened in their errors and delusions , which lead them into perdition . can greater plagues then these bee any wayes bee thought on ? and all this also is iust and righteous with god , that those that receiued not the loue of the truth , that they might be saued , might fall into strong delusions and beleeue lies , 2. thes . 2. 10. 11. and that those that are the causes of reuolting and doubts raised , and sometimes strongly mainetaine them , should haue the same measure mett vnto them , and thereby fall into perdition . thus it fares with them ( by the wonderfull prouidence of god ) as the psalmist saith ; as they loued cursing ( for they delighted in errour ) so let it come vnto them , psalm . 109. 17. besides all the curses that yet hang ouer their heads , for the oppression , shame , disgrace , and wrongs by them done vnto the children of god in their troubles and aduersities : for it is most true and certaine , that although the lord god suffer his people for a while to bee oppressed by their enemies , when he hath once finished all his workes vpon mount sion , and sufficiently punished his people , he will goe to visite their enemies in their owne houses , and cast the rodde of his anger into the fire , esa . 10. 12. behold how excellently the psalmist setteth this forth , saying , when god heard this ( that is , that his children many times rebelled against him , ) hee was wrath and greatly abhorred israel ; so that he forsooke the tabernacle of shiloh , the tent that he had placed among men , and deliuered his strength into captiuitie , and his glory into the enemies hand , he gaue his people ouer also vnto the sword , and was wrath with his inheritance . the fire consumed their young men , and their maidens was not giuen to marriage , their priests fell by the sword , and their widdowes made no lamentation . thus farre it went on gods enemies side , as we read , 1. sam. 4. but marke what followeth : then the lord awaked as one out of sleepe , and like a mightie man that shooteth by reason of wine : and he smote the enemies in the hinder parts , hee put them to a perpetuall reproch , psalme 75. 59. 60. 61. 62. 63. 64. 65. 66. which also wee read in the first of samuel the fifth , this is the heritage of the seruants of the lord , and their righteousnesse is of mee , sayth the lord , esa . 54. 17. that the lord god in his time shall recompence tribulation to those that trouble them , and giue rest to those that are troubled , 2. thess . 1. 67. euen in the time of need , heb. 4 ▪ 16. and thus it appeareth alwayes , that although the lord seemeth to haue forsaken his people for a while , and to hold with their enemies , yet in truth , and certaintie this standes firmely , that god will not cast away righteous man , neither will hee helpe the euill doers , iob 8. 20. how much soeuer he seemeth to stand against his owne people , and to strengthen the hand of the vngodly . these are the wonderfull wayes of our god and this is the certaintie of his workes done among the children of men , which mooued the psalmist , that had a spirituall eie in some measure , to looke into the waies of god , and to set downe the truth thereof , to breake out into this speech and say ; o lord how great are thy workes , and thy thoughts are verie deepe , a brutish man knoweth not , neither doth a foole vnderstand this , psalm . 92. 5. 6. thus wee may see , that although the workes of god , done among the children of men , for the most part are hidden from vs , and incomprehensible , yet that which our good god hath openly made knowne vnto vs in his word , instructeth and inableth vs with speciall profit , fruit , and comfort , to marke and looke into the workes of god. it remaineth then , that wee set downe and further speake of certaine notable fruits that grow out of that which wee haue before set downe ; which wee will doe in the chapter following . ( ⸪ ) chap. x. that without contradiction it appeareth by the aforesaia order of the workes of god , done among the children of men , that there shall bee an after reckoning made , with all the children of men in the world to come . seeing , that it is euidently knowne , that god the lord is a righteous iudge ; for the workes of man shall bee rendred vnto him , and he will cause euery man to finde according to his wayes , iob 34. 11. and that it is alwayes found , that the lord in this world maketh no euen reckoning with the children of men , when hee suffereth a godly man all his life time to liue in great trouble and aduersitie , and to dye therein ; and sendeth great riches and ioy to an vngodly man all his life long ; and they haue no crosses , but their strength is firme , psal . 17. 14. and psal ▪ 73. 4. and also by experience in the common course of the world , it is found that many of the deare children of god , are persecuted and euilly dealt withall , onely because they take gods cause in hand , are iealous of god honour , seeke the spreading abroad of the gospel , and the prosperitie of his people , and that it oftentimes fareth so with them , that they are oppressed and lose their liues : therefore , as it happeneth also to many other martyrs of god , and faithfull witnesses of his truth , apoc. 2. 13. wee must of necessitie therefore hence conclude , that god for certaine will make an after reckoning in the world to come , for it can by no meanes stand with the righteousnesse and goodnesse of our god , that hee should indure or suffer his owne children , and his faithfull seruants , who for the fulfilling of his will , did not refuse to yeeld their liues into the enemies handes and to dye , and that for his cause were shamefully handled , cursed , abased , and slaine , should not be reuenged , luke 18. 7. 8. apocal. 6. 9. 10. 11. could a iust and an vpright prince endure that his trustie seruants and officers , should be assayled , persecuted , and slaine by his subiects , because they seeke to mainetaine and vphold his lawfull commandements , and to see them executed , without taking their causes in hand , reuenging their blood , and punishing the offendours as they had deserued ? much lesse , will the lord suffer the hard dealing with , and handling of his children that are slaine and murthered in this world , to goe vnreuenged . therefore , if there were no other reasons then that onely , for which god should make a common reckoning with the children of men at the latter day , yet were this cause enough for it . so the apostle setteth downe the necessitie of the last day of iudgement , to consist vpon this ; that the godly are here oftentimes so cruelly oppressed by the vngodly , and saith to the thessalonians , that it is a manifest token of the righteous iudgement of god , that yee may be counted worthie of the kingdome of god , for which yee also suffer , seeing it is a righteous thing with god , to recompence tribulation to them that trouble you , and to you who are troubled , rest with vs , when the lord iesus shall bee reuealed from heauen with his mightie angells , 2 thess . 1. 5. 6. 7. then also it shall be made manifest , though it bee neuer so much forgotten here in the world , and how little regard or knowledg soeuer seemes to be taken of the godly , and those that are righteous , that god harkened , and heard it , and a booke of remembrance was layd before him , for them that feared the lord , and thought vpon his name , and accordingly it shall then also be knowne , what difference there is betweene the righteous and the wicked , betweene him that serueth the lord , and him that serueth him not , mala. 3. 16. 17. 18. herewith the godly also must comfort themselues , as the prophet also witnesseth ; and take heede , that they partake not with the vngodly , of whom salomon sayth , because sentence against an euill worke is not executed speedily , therefore the heart of the sonnes of men is fully set in them to doe euill , eccl : 8. 11. but they must rather , seeing god here in this world permitteth things to passe in such manner , bee thereby more certainely assured , that hereafter there shall come a great day of judgement , wherein all things shall be made right , and set straight , and euery one shall be rewarded according as hee hath done , whether it be good or euill , act. 3. 21. and 2 cor. 5. 10. and accordingly the more crossely and confusedly we see things done and executed here in this world , the more must wee learne to make reckoning of the great day of iudgement , make full account thereof , and prepare our selues for it , holding for certaine , as salomon also in the aforesaid place witnesseth , that though a sinner doe euill an hundred tymes , and his dayes be prolonged , yet surely i know , it shall be well ( not with the vngodly , but ) with them that feare god , which feare before him , eccl. 8. 12. this therefore should moue all the godly to long for the last day , & the comming of the lord , when we shall not onely be reuenged for all their hard speeches which vngodly sinners haue spoken against him , iude 15 : and all instruments that are formed against vs shall not prosper , esa . 54. 17. but besides that all the partes and pieces of that great worke of the prouidence of god ouer the things of this world , that here are so confusedly cast together vpon a heape , shall be seene to be laid very orderly , by the wise and powerfull hand of our god , and from them wee shall see a most notable peece of worke to bee framed and brought forth , wherein the vngodly with their wicked workes , shall serue as shadowes , eccl : 8. 13. to set more beautie and luster vpon the great glory of the children of god , who shall then glister like the sunne . mat. 13. 34. as also the godly are to expect the same for this cause , that howsoeuer they cannot here conceiue why this or that thing comes so to passe , yet they may assure themselues , when the lord shall come to iudgement , to make all straight , and to bee glorified in his saints , 2 thess . 1. 10. hee will then bring forth so glorious a peice of worke , and shew it vnto vs , that wee shall alwayes reioyce therein , and prayse and glorifie our god for the same world without end . chap. xi . that not all outward prosperitie is a signe , that the lord loueth that man to whom he sendeth the same . sith by all that which is said before it manifestly appeareth , that god many times sendeth great wealth and prosperitie to the vngodly , it is euident and not to be contradicted , that not all wealth & prosperitie is a signe or token that god fauoureth that man to whom he giueth it , for the lord our wonderfull god giueth in his wrath and anger to some men that which they wish and desire ; as he gaue quailes to the children of israell at their desire , but they dyed while they were eating of them , numb . 11. many a man hath earnestly desired , and also obtained that which in the end was his ouerthrow . so that it is most certaine , that the wealth and prosperitie of the vngodly is nothing else , but as it were a pasturing of beastes for the day of slaughter . this god taught ieremie , when touching the prosperitie of the vngodly hee looked into and searched the wayes of god ; righteous art thou o lord , when i plead with thee , yet let me talke with thee of thy iudgements . wherefore doth the way of the wicked prosper ? wherefore are all they happie that deale very trecherously ? thou hast planted them , yea , they haue taken roote , they grow , yea , they bring forth fruit , thou art neere in their mouth , and farre from their reines . but thou o lord knowest me , thou hast seene me and tryed mine heart towardes thee . put them out like sheepe for the slaughter , and prepare them for the day of slaughter , iere. 12. 1. 2. 3. this is the cause why those that prosper in this world reioyce , though they are vngodly , they glory in themselues because all things goe well with them , and are perswaded , that it shall alwaies be so with them , yea , and that god fauoureth and liketh them , which notwithstanding is not so . the lord often times in this life giueth great wealth and prosperitie , and whatsoeuer they wish or desire , vnto those , to whom after this life he will giue hell and vtter damnation for their reward : gods wayes in these thinges are not like the wayes of men : to those that men hate and cannot abide , they wish no good , no not so much as may continue the twinckling of an eye . but it is not so with our god , hee endureth the vessels of wrath with great patience , & beares long with the vngodly , to see if they will once repent and turne from their wicked waies , and feare that good god , from whom they haue receiued so many good things , which if they doe not , but ●●●ll continue in their wickednes , then vndoubtedly , such is the case of the vngodly , that the more wealth and prosperitie they haue in this world , the more hated and accursed of god they are . for this is most certaine , that there can come no greater plague in the world then this to the children of men , when doing euill it falleth out well , as they imagine with them : for thereby they imbolden themselues in their wicked wayes , and take such a course that they shun no wickednesse , and then that draweth more vnto them , which the psalmist sayth , when the wicked spring like the grasse , and when all the workers of iniquitie flourish , it is that they shall be destroyed for euer , psal . 92. 7. therefore the prophet cryeth out against the children of this world , in this manner ; saying , o that they were wise , that they vnderstood this , that they would consider their latter end , deut. 32. 29. reioyce not then , you children of the world , because you flourish and prosper here , for behold and see that it standeth thus with you , as long as you feare not the lord , for you can finde nothing to make for you out of any place in the word of god , but that gods intent and meaning is , to feed you in this fatt pasture for the day of slaughter , ier. 12. 3. and that in this world hee will bring that vpon you which you deserue ; as it hapned to absolon , hammon , and others . this is most certaine , you stand vpon slipperie ground , and god that iudgeth you is strong , and in the twinckling of an eye can throw you downe . god , i say , whom you feare not ( and therefore is against you ) comes to iudgement as a theefe in the night . therefore looke before hand , that you stand vpon your gard ; turne speedily vnto him , and repent , least with the couetous rich man , for a short and transicorie worldly life you bee soone carried away from hence into euerlasting paine and damnation . chap. xii . that all worldly crosses and tribulations are not a shew or signe that god will refuse that man to whom he sendeth them . seeing that by the reasons and proofes aforesaid it is cleare and euident , that god also suffereth crosses and tribulations , to fall vpon the most godly men that are here in this world , it appeareth thereby also without contradiction , that all tribulations and troubles are not a crosse of god , neither an argument , that god will ouerthrow , and at once consume vs , when he layeth tribulations vpon vs ; but on the contrary , god sometimes suffereth his owne louing and dearest children , whom he liketh well , and approueth of , to fall into great miseries and calamities sometimes . so wonderfull is god in his workes to mankind ; those that he loueth , and most certainely determineth to giue vnto them the kingdome of heauen , and euerlasting ioy , yet them giueth hee oft into their enemies hands , ier. 12. 7. for so hee witnesseth vnto vs in his word . and he is wont to chasten as many as he loueth , apo : 3. 19. for whom the lordloueth hee chasteneth , and scourgeth euery sonne whom he receiueth , heb 12. 6. yea , because hee loueth them , and because hee liketh them , therefore he instructeth and chastneth them the more : hearken what he sayth to that purpose to the children of israell , his darlings ; you onely haue i knowne of all the families of the earth , therefore i will punish you for all your iniquities , amos 3. 2. he will come to visite you at home , to make you better , that you may not perish with the wicked world , 1 cor. 11. 32. this might abashe those that are so plagued , and yet are happie , who otherwise in their weaknesse many times when crosses fall vpon them are wont to say as sion sayd in her griefe , the lord hath for saken me , and my god hath forgotten me , esa . 49. 14. but what sayth gods answer ? can a woman forget her sucking child , that she should not haue compassion on the sonne of her wombe ? though they may forget , yet will i not forget thee . behold , i haue grauen thee vpon the palmes of my hands ; thy walles are continually before me , thy children shall make hast , thy destroyers , and they that make thee wast shall goe forth of thee . i i ft vp thy eyes round about , and behold , all these gather themselues together , and come to thee , as i liue sayth the lord , thou shalt surely cloth thee with them all as with a raiment , and bi●● them on thee as a bride doth ; for thy wast and thy desolate places , and the land of thy destruction shall euen now be too narrow , by reason of the inhabitants , and they that swallowed thee vp shall be far away , esa . 15. 16. 17. 18. 19. therefore all you godly people , that are in any trouble or aduersitie , remember this , and perswade your selues hereof , that gods heart , gods loue , and gods fauour is not with-drawne from you , although it appeareth , that your outward state is changed ; the lord loueth you now as well as he did when you were in your greatest prosperitie . god loued dauid as well when hee was in trouble , and hunted vp and downe like a hound , as he did , when he sat vpon his princely throne . yea , gods fatherly heart ( if i may so speake with reuerence ) is then more friendly vnto you , when your state is most crosse and feeble-some , as wee see that a louing mother is much more mooued to pittie and compassion , to seeke reliefe for her childe , when it is sicke then when it is whole and sound . this did iob beleeue , and therewith comforted himselfe , and boldly sayd vnto god , that then shewed so strange a countenance towardes him ( as ioseph did seeme to shew a strange countenance towardes his brethren , as if hee would haue punished them , and yet meant it not , gen : 42. 7. ) and these things hast thou hid in thine heart , i know that this is with thee , iob 10. 13. and therefore concludeth , and sayth ; though he slay mee , yet will i trust in him , iob 13. 15. so the lord also himselfe witnesseth , that hee doth not willingly suffer his people to fall into any trouble , but is moued thereunto , that he may doe them good at the latter end , deut. 8. 16. vpon this ground did dauid also comfort himselfe in all his troubles , and said to his afflicted soule ; why art thou cast downe , o my soule ? and why art thou disquieted within mee ? hope thou in god : for i shall yet prayse him , who is the health of my countenance , and my god , psa . 42. 11. yea , at the last it shall for certaine goe well with the godly ; and to that end heare what the psalmist saith , marke the perfect and behold the vpright : for the end of that man is peace . but the transgressours shall bee destroyed together ; the end of the wicked shall bee cut off . but the saluation of the righteous is of the lord ; hee is their strength in the time of trouble . and the lord shall helpe them and deliuer them ; he shall deliuer them from the wicked , and saue them , because they trust in him , psalme 37. 37. 38. 39. 40. and although the godly here in this world endure tribulation and anguish with lazarus , yet they shall receiue the more comfort , luke 16. 25. all teares shall be then wipt away from their eyes , apoc. 7. 17. and euerlasting ioy shall bee vpon their heads , they shall obtaine ioy and gladnesse , and sorrow and sighing shall flee away esay 53. 10. and 51. 11. therefore , let the godly comfort themselues with these words , in all their sorrowes and troubles . ( ⸪ ) chap. xiii . that wee cannot measure the state of men , in regard of god , by wealth or pouertie , by prosperitie , or aduersitie , that befalleth them in this world . by all that hath beene said and shewed before , it plainely appeareth , that in this world it fareth ( for the most part ) alike , both with the godly and vngodly : from whence it followeth vndoubtedly , and cannot be denied ; that we cannot measure the state of men , in regard of god , by that which happeneth vnto them here on earth . iobs friends may imagine , because hee was so sore plagued , that certainely hee was a very wicked man , and hated of god. and men by nature are much addicted by outward appearance , to iudge of the state of a man in regard of god , looke touching this , acts 28. 4. 5. 6. luk. 13. 1. 2. deut. 29. 19. 20. and marke wee how contrarily the blind idolaters being of this opinion , iudged of their state to god-ward in ieremies dayes . but we will certainely ( say they ) doe whatsoeuer thing goeth foorth out of our owne mouthes , to burne incense to the queene of heauen , and to poure out drinke offerings vnto her as wee haue done , wee and our fathers , our kings and our princes , in the cities of iuda , and in the streets of ierusalem : for then we had plentie of victuals , and were well , and saw no euill : but since we 〈…〉 off to burne incense to the queene of heauen , and 〈…〉 drinke offerings out vnto her , wee haue wanted all things , and haue beene consumed by the sword , and by famine , ier. 44. 17. 18. but christians must neither doe nor thinke so , else they shall often by occasion of such actions , m●ke the heartes of the righteous sad , whom the lord hath not made sad , and strengthen the handes of the wicked , ezechiel 13. 22. since that wee haue now sufficiently shewed , that the lord oftentimes in his anger sendeth men prosperitie , and in his fauour aduersitie . must we , may some say , make no account at all of that which happeneth vnto the children of men here in this world be it prosperitie or aduersitie , but passe it ouer as it is , i answer ; no , we must haue a due respect and regard to that which befalleth men , and marke what prosperitie or aduersitie happeneth vnto them , and how it fareth both with them and vs ; yet not to this end , by the exteriour accurrents of this life , to iudge what the state of man is towards god : but on the contrary , by the aduersitie or prosperitie of men , to know what we are to conceiue of the worke of god wrought amongst men , and by the knowledge of the seuerall accidents of prosperitie or aduersitie , that happen vnto the children of men , in what manner soeuer they bee laid vpon them , or receiued by them , learne to know gods affection , intent , purpose , and speciall marke whereat he aymeth in sending prosperitie or aduersitie : as for example , some great crosse and tribulation befalleth a godly man , by which yet wee must not iudge that he himselfe , or his cause is bad , but that the same trouble which happeneth vnto him , is sent for a further triall and purging of him . 1. pet. 1. 6. 7. tribulation also falleth vpon an vngodly man , that therein hardeneth his heart towards gods punishments : herevpon wee must conclude , that the trouble that falleth vpon such a man ( as farre as we can iudge ) is as it were a consuming fire , and smoke of the eternall fire , 1. sam. 2. 25. and chapter 4. againe , some godly man hath much ioy and prosperitie ; this when we behold , we must conceiue that it is a blessing that god bestoweth vpon him , to incourage him the more to goe forward in the way of godlinesse , psalme 1 18. and some other man that is vngodly , hath great wealth and much pleasure , and yet hee is rather worse and more wicked then he was before , deut. 29. 19. wherevpon we may conclude , that his prosperity ( as farre as we can coniecture ) is a meanes of fatting him for the day of slaughter , ier. 12. 3. in like manner , when the people of god sometimes forget themselues , touching their proceedings in their good course of religion ; by meanes whereof , many times they doe not follow the same so earnestly as they should , and is conuenient to be done , and that as they march in battaile against their enemies , they are not warie , according to the counsell of the lord , to keepe themselues from euery wicked thing , deut. 23. 9. it happeneth that god , who is more specially iealous ouer his people , and is wont to visit their offences home in their houses , amos 3. 2. for that cause , many times suffereth them to be ouerthrowne in a cause which otherwise is good ; as it happened twise to the children of israel , fighting against the beniamites , iudg. 20. now when any such thing happeneth , the people of god vpon that occasion must not doubt of , or call their religion into question , but they must looke into their own proceedings in that action touching the defence of their religion in a good cause , and thereby take occasion to inquire , what thing either in generall or particular , hath beene done among them in their proceedings , that might displease god ; in regard whereof hee hath so crost them , and hauing found it out , humble themselues before god , and amend their faults . and if in that case , they cannot finde any thing , which they may conceiue to be the cause of their ouerthrow , then they must ascribe the same vnto gods wonderfull prouidence , which is not to bee comprehended by vs , but must by euery man , with all humilitie and submission bee accepted and well thought of , iob 13. 23. 24. iob 24. thus the word of god teacheth vs , how to iudge of those tribulations and that prosperitie that befalleth the sonnes of men , which if some worldly wise men would looke well into , they would not so vnaduisedly scoffe at the actions of gods children ; who , when they haue had a glorious victorie ouer their enemies , therevpon conclude , not that their cause was good ( which the other in their wrong iudgement doubt of ) but that god hath graciously holpen them in their good cause ; and hauing receiued any ouerthrow , thence conclude ; that the lord for their sinnes , thereby humbleth them , and that by such hard blowes he would awake and rouze them vp : not to make them imagine that their good cause is bad , but to mooue them to amend their sinfull liues , that they may not thereby hinder their good cause , and to cause them in all occurrents to depend vpon the truth , and when they prosper , to giue god the lord the honour and glory , and when they are ouerthrowne and punished , to ascribe the fault thereof to themselues : this , i say , no worldling would scoffe at , as they vnaduisedly doe , if they had learned this infallible truth of god. which neuerthelesse is true , that is , that by the knowledge of the seuerall chances , that happen vnto the children of men , wee must measure the meaning and intent of god , in sending prosperitie and aduersitie vnto men : for it is true , that gods children , as wee finde in the holy word of god , alwayes praised the lord , when they had the victorie ouer their enemies , as dauid saith ; lord , i know that thou louest mee , in that thou hast not deliuered me into the handes of mine enemies ; nor giuen them occasion to triumph ouer me . psal . 41. 11. and againe , humbled themselues for their sins , when they were ouerthrowne , lament . 3. 39. not once in regard thereof making any doubt of their religion , or imagining that idolatry had iustly gotten the vpper hand , against the true seruice of god. besides this , we must further know , that the thinges of this world haue not their issue and effect , alwayes according to their owne nature and properties , but as the lord ( who ruleth them all ) pleaseth to order them . by meanes whereof it falleth out , that aduersitie ( which of it selfe is hurtfull ) yet procureth great good to the godly , and that prosperitie ( which of it selfe is pleasing ) doth yet bring great hurt to the vngodly . and hereby it commeth to passe , that all things worke together for the good of them that feare god , rom. 8. 28. and on the other side , that all things worke together for the worst to them that hate god ; in regard that their mindes and consciences also are vncleane and accursed , tit. 1. 15. let an vngodly man be aduanced , and set aboue all his other neighbours ; he will become proud and insolent , and ouer-throw himselfe thereby ▪ againe , let a godly man haue any tribulation befall him ; hee will humble himselfe and become better thereby ; and so to the pure all things are pure , but vnto them that are defiled , nothing is pure , or profitable , tit. 1. 15. and this proceedeth from hence , that the godly on the one side , are a godly plant , and a heauenly branch , hauing so great and admirable a power in it , that the man that is godly is so framed by gods grace , that whatsoeuer hapneth vnto him , or is layd vpon him , how troublesome , aduerse , hurtfull , or mischieuous soeuer it be of it selfe by nature , is turned to the best vnto him , and to his good and prosperitie ; for , godlinesse is profitable to all things , hauing promises of the life that now is , and of that which is to come , 1. tim. 4. 8. and on the other side , the vngodly being a plant of he deuill , and a branch of hell , hath so venimous a stalke , and so poysonfull a nature , that the man who is rooted therein , and will not be brought to leaue and abandon it , but still keepeth it by him , it is certaine , that whatsoeuer happeneth vnto him , how good , profitable , and beneficiall soeuer it be by nature it turneth to his hurt and destruction , in such manner , that euen the pleasing and sweet sauour thereof , is contrary vnto him , and is with him the sauour of death vnto death . and whereas the godly , sauour life euerlasting in christ , and eternall saluation : the vngodly sauour nothing but death in christ , and euerlasting condemnation , 2. cor. 2 16. hence it euidently appeareth , that by outward things which happen vnto men , wee must not by any meanes measure , nor iudge their state to god-ward at the first dash ; but on the contrary by their state to god-wardes iudge , what we are to conceiue of the outward thinges that happen vnto , and fall vpon them . by this that hath beene said , may many men learne to reforme their erronious opinions : and not those only of whom we spake in the eleuenth chapter , who are wont to take occasion by their outward prosperitie , to boast themselues of their actions , and are perswaded that both they and their actions please god well , because outwardly they haue wealth and prosperitie , whereas they should not iudge their state in regard of god , by their outward prosperitie , but their prosperitie by their state . but others also , that are perswaded and imagine that all men , when soeuer any trouble or aduersitie falleth on them , and that they are many wayes molested , as stricken sicke on their beds , or troubled by their enemies , are wont thereupon to flatter , and sooth vp themselues , and to grow thereby into some good perswasion , that hereafter they shall fare the better for the same , because they haue endured so much here in this world , and that it be certainely concluded thence , that they are gods children , & that god loueth them well , because they are troubled , and much tribulation here befall them . but this is no certaine token that god liketh well of vs , because he sendeth vs trouble and aduersitie , for hee doth the same to the vngodly , as wee haue alreadie declared . and therefore wee must not by outward things , which happen vnto men , either our selues or others , iudge or censure our owne or their state to god-ward ; but on the contrary , by our state to god-ward , we must iudge the state of such outward things , whether they bee sent vnto vs as signes of gods grace , or of his wrath . it behooueth all those then whom god suffereth to fall into any tribulation , or misery , to be certainely perswaded , that by the same ( as the godly vse to doe ) they ought to become better and better , and to be purged and cleansed , that doing so they may bee certainely perswaded in their consciences , that they are punished by god in loue . to which purpose our heartie wish and prayer vnto god is , that all those that beare the name of gods people , would take occasion by the visitation which the lord god sendeth vpon his people in these our dayes , to weigh well , and consider seriously their owne present estate , and to looke diligently into themselues , that they might find out their owne sinnes and misdeedes , for it is most certaine , that no man can haue any true comfort from the ground of gods word in any tribulation , that falleth vpon the people of god , but he who findeth himselfe to be thereby so affected , that he doth not onely grieue for the common misery of ierusalem , but is also stirred vp to amend his owne life in whatsoeuer he findes amisse in himselfe , for so it is written , that we shall then know , & be certainely perswaded , that god punisheth vs out of his loue , when by the punishments of god we become better , and more zealous towardes him . as many as i loue i rebuke and chasten , be zealous therefore and repent , apoc : 3. 19. and this we must bee so much the more perswaded of , for that although the lord vseth so to deale with his people , that he sendeth them some reliefe , and in part easeth them of their troubles , when they are fallne into them , and in them call vpon him ; yet that his arme is still stretched forth , and his wrath is not asswaged , vntill his people put away from them , and cleane cast off that which displeaseth and disliketh him , and for which hee doth visite them . which with all our hearts wee wish might by euery one bee well and earnestly thought vpon . it is not to be doubted , but that all the troubles which in our tymes haue fallne vpon the people of god , haue had their beginning from hence , that we haue not so thankefully ( as we ought to haue done ) receiued the holy gospell , and the truth of gods word . for we haue many tymes begun to neglect the light of gods truth , which hath grieued the lord , and for the same he hath visited vs at home , which wee haue also in part begun to obserue and acknowledge , and haue thereupon made a shew as if wee would amend and reforme it , and haue humbled our selues before god with fasting & prayer , making diuers faire shews and promises , as if we meant to become better and better , and to earry our selues with more obedient hearts towardes god then formerly we had done . whereupon the lord our god , who is good and long-suffring towards vs , hath againe begun to blesse vs , done great things for vs , and according to our hearts desire filled vs with great hope and expectation , that he would more and more lift vp our heads , and giue vs many good things . but in all these things wee doe not once remember , or thinke on our promises and vowes that we made so solemnely vnto him , both in the beginning of our troubles , and now also in these latter dayes , while we were in trouble and necessitie , psal . 68. 14. for what i pray you hath since that time beene amended ? who hath since begun to be more zealous for the honour of god ? who hath begun to put forth his hand for reformation of the notable abuses that are common amongst vs , which euery man noteth , which euery man complaineth of , which euery man disliketh , and yet no man amendeth ? and yet wee made promise and vowed vnto god euery man for his particular , to looke vnto it . now while the dayes of our fasting and humiliation lasted , and brought such solemne power and promises with them , by meanes of those promises and vowes , for a tyme we procured the threatning hand of god to hold vp , and a beginning of such great matters appeared . but since that wee haue not performed those promises made vnto god , neyther haue come any thing neere vnto the performance of them , as at this day it appeareth , what wonder is it now , when wee are not true of our word ; when we suffer all things to run at six and seuens , and as they will , and doe not as we should , begin to pay our vowes and promises vnto the most high god , and euery man to amend that which is amisse with him , from the particular house-houlder , and so vpward to those of highest degree : what wonder , i say , now is it , that god hath begun to lift vp his threatning hand againe , and that he suffereth vs to fayle of that we hoped and expected , and sends vnto vs hard messages , that may againe warne vs in gods name to pay our vowes , and keepe our promises with god , or that els he will execute his iudgment vpon vs , & thrust vs out of all that we haue , as one that is our creditor , and with long patience hath borne with vs , whom we haue still payd with faire words , but haue not once beene moued in our hearts to find the meanes to keepe our promises , and to moue ●●m to mercies , whereon notwithstanding our sa●etie , & well-fare specially consisteth , yea , wholy dependeth ? therefore once againe i say and wish with all my heart , that this may be well & carefully lookt into , for it stands vs vpon and importeth vs much . and if that we shall be serious and earnest therein , then all the aforesaid prosperities of the children of god will powerfully ouer-shadow vs ; and we shall alwayes finde that the lord is with vs , and that it is all in vaine for our enemies to seeke to destroy vs ; for , if the lord be with vs , who can hurt or harme vs ? rom. 8. 31. psal . 27. 1 , 2. chap. xiiii . that by all that hath beene sayd and shewed before , we must learne to liue in the true feare of god , and sincere holinesse , and more and more practise the same . seeing the case then so standeth , as most euidently appeareth , that whatsoeuer men doe , whether they liue holily and godlily , or wickedly , and irreligiously , yet it auaileth them nothing in this respect , to wit , that they cannot thereby wholy free and deliuer themselues from all troubles and aduersities of this life , nor yet bereaue themselues vtterly of all outward wealth and prosperitie , but that the same things may happen vnto them whither they liue godly or wickedly , & that also it further standeth so with men that if they liue godly both their prosperitie and aduersitie are blessings vnto them , and on the contrary , that if they liue wickedly , as well their prosperitie as their aduersitie is a curse vnto them ; and that to either of them in so high a measure and degree , that the prosperitie and aduersitie of the godly are either of them a furtherance vnto them to euerlasting saluation , and as it were , a pawne , that hereafter both here and for euer it shall goe well with them psal . 23. phillip . 1. 28. 2 thess 1. 5. 6. 7. whereas vnto the vngodly , both their prosperitie and aduersitie are a meanes to further their eternall damnation , and as it were , a pawne and assurance vnto them , that hereafter both here and eternally it shall goe euilly , and hard with them , leuit. 26. luke 16. 19. apoc. 18. 7. we must learne therefore , and be admonished hereby , if we haue not made a couenant with hell , and giuen our selues ouer to the deuill , to forsake and abandon wickednesse , which is so much accursed , and so damnable ; and on the contrary to cleaue vnto godlinesse , which is so happie , and so much blessed ; and in this regard should we in this manner argue and reason with our selues ; i know very well that a godly course of life and conuersation , is much better then a loose vngodly , and wicked course , as yet i haue so much feare of god in me , and if i can in any sort effect that which i desire by good and honest meanes , i rather desire so to liue , then to follow lewd , wicked , and vngodly courses , and to vse wicked , wrong , and euill practises to obtaine onely some profite , pleasure , credit , furtherance , and benefit , which thereby i hope to get . but now i am taught , that in respect of the outward things of this life , it fareth almost alike both with the godly & vngodly , therefore i may much better attaine vnto an vpright life by the way of godlinesse , then by the way of vngodlinesse . and withall , if i consider it well , i cannot but remember , that to the godly , both prosperitie and aduersitie are blessings ; and on the contrary , that to the vngodly , both prosperitie and aduersitie are curses , for that there is an after-reckoning to bee made in the world to come , wherein euery one shall bee rewarded according to that which he hath done , whether it be good or euill , and after that followeth the eternall iudgement , whereby the vngodly are disposed of , and presently sent downe to the bottome of hell , where there is weeping , and wailing , and gnashing of teeth , world without end ; and on the contrary , the godly are taken vp into heauen , where all joy aboundeth , and happie life eternall is obtained for them by our sauiour iesus christ . and if in any wise i should doubt of these things to come , yet the same are of so great waight and consequence , that it behooueth euery man earnestly to thinke on them , and to haue a care to make sure worke thereof , seeing that wisedome teacheth vs , not to prepare onely for difficult inconueniences , which wee know certainely will come , but to bee carefull also to preuent such as may come vpon vs ▪ and the rather cause to seeke to attaine vnto these outward things that i desire by godly meanes , for that by following godlines in true faith , without feare of any aduersitie , my meate will not be lesse sauory , nor my sleepe lesse sweete , yea , all my actions will thereby bring and procure more fruit and comfort vnto mee ; and how much more , since that then i shall liue without feare of death and hell , and in an assured hope of heauen , and eternall saluation ? in regard hereof therefore i am fully determined to leaue and aband on all vngodlinesse , and to follow godlinesse , and to deny my selfe , and to giue my mind wholly to serue the lord my god , and no longer to fullfill the desires of the flesh , whereon so many miseries do depend , but to follow the will of god , ( which onely is good ) during my mortall dayes , that hereafter i may alwaies liue eternally in heauen . in this manner , or the like by thinking vpon the things before declared , should we set our harts vpon the way of godlinesse and the feare of god , & so cast our lot into the lap of the godly , knowing that without doubt it shall goe well with such men . and to the end that wee may bee enduced and enabled the more diligently to follow godlinesse , by meanes of gods workes done here vnto vs and others , which he bringeth to passe in this world , wee will endeuour further to declare and show how , and in what manner wee must prepare our selues , to know , learne , and reape some good out of gods workes , for the furtherance of the feare of god and godlinesse in vs , and what speciall fruits we may reape thereby . chap. xv. how wee may profit by all the workes of god which hee doth vnto vs , and other men in this world . that we may reape good and conuenient fruit here on earth , by the workes of god done among men , wee must by that which happeneth vnto vs , as also to others , yea and out of all things that are done in the world , and which are known vnto vs ; diligently consider , and be thereof thoroughly perswaded , how true euery word and sillable of gods holy word is , how firmely and certainely it is fulfilled , and how constantly and peremptorily that daily proceedeth and falleth out in this world , which he saith in his word , that hee will bring to passe : that in all things , and at all times we may say with the church of god ; as we haue heard , so haue wee seene in the citie of the lord of hosts , in the citie of our god , god will establish it for euer , selah , psalm . 48. 8. and with salomon speaking to the lord ; that which thou hast promised to him , and spakest with thy mouth to thy seruant dauid , my father , and hast fulfilled it with thy hand , as it is this day , 2. chron. 6. 15. and to the end that this may bee thus effected to our comfort and benefit , we must indeuour our selues in the whole course of our liues , narrowly and earnestly to marke and consider whatsoeuer falleth out , of any weightie consideration , that we here see done , or suffer in this life , be it temporall , or spirituall , and whatsoeuer is against vs that is done in the world , and commeth to our knowledge , and compare them with that which god hath made manifest in his word , and protested that he 〈…〉 , bring to passe , or effect ; and accordingly n●t● and consider seriously and vndoubtedly , that what soeuer god hath foreshewed in his word , hee daily bringeth to passe in his workes . to this purpose , god hath giuen vs a liuing soule , and hath taught vs more then the beasts of the earth , and made vs wiser then the fowles of heauen , iob 35. 11. to this end hee hath set vs vpon the stage of the world , that wee might plainely see and marke ( for our comfort and consolation ) the waies of the children of men here vpon earth , together with the seuerall euents , that proceed and spring from thence by gods heauenly prouidence . vnreasonable beasts that liue here among vs , as dogs and catts , see what is done in the world , and see it with as cleere eyes , and many times better and plainlier then men doe . if man then doe not endeauour himselfe ( with the inward eyes of his vnderstanding ) not onely to see and marke what is done , or what passeth in the world , but which is more , to marke the finger of god to bee therein , and thereby to learne the truth and constancy of god , such a man differeth not much from a beast or an vnreasonable creature , psal . 49. 21. psal . 32-11 . in regarde of spirituall life , whereon the difference betweene the one and the other wholy dependeth , yea hee is therein , worse then an vnreasonable beast , for heauie plagues hang ouer the heads of such carelesse and brutish persons as haue no regarde vnto the workes of the lord. heare what the psalmist sayth ; because they regard not the workes of the lord nor the operation of his handes : hee shall destroy them and not build them vp : psal . 28. 5. which in truth is a most fearefull threatning and sheweth that god esteemeth and holdeth such carelesse men to bee most wicked : to which purpose also salomon sayth : wicked men regard not that which is right , but those that feare the lord marke all things : pro. 20. 5. for this cause wee are often times warned and aduised to this diligent marking in holy scripture , seeke you out of the booke of the lord and reade , noe of these shall fayle , none shall misse her mate , for his mouth it hath commaunded , and his spirit it hath gathered them together : esay 34. 16. iosu . 23. 14. this also iobs friendes and iob himselfe also marked diligently , in the whole course of their liues , as in the whole booke of iob it is sufficiently declared ; and all the misvnderstanding that they had among themselues , touching gods workes partly consisted heerein , that they vnderstoode not the word of god so plainely as wee doe , and partly also by reason of the extraordinary strange and vnaccustomed dealing of god with iob , which hee as then for a time layd vpon him , for a warning comfort and strengthening of all his people as long as the world should endure , as also to that end he causeth it to bee written , ier. 4. 13. now from hence also it further appeareth , that to the end wee may truely to our comfort , and with some fruite consider of all the workes of ▪ god wrought among the children of men , there are 4. thinges specially , and very necessarily to bee obserued . first , some distinct knowledge of gods proceedings manifested vnto vs in the holy scriptures . secondly , a diligent marking of all gods workes , wrought heere among the children of men . thirdly a comparing of that which he doth in this world , with that which hee witnesseth in his word . fourthly a constant noting of the seuerall fruites , that springe from the finding out of the truth of god opened vnto vs in his word and works . and of all these 4. in the chapters ensuing , wee will speake some what more at large . chap. xvi . of the distinct knowledge of these things which god in his word ( touching the gouernement of this world ) hath manifested vnto vs , being very fit and necessarie for the drawing of spirituall profitt from workes of god wrought heere among men . that the certaine knowledge of the will of god opened vnto vs in the holy scriptures touching the gouernment of the world , is necessarily to be had , that wee may reape profit by the works of god done among the children of men , it is manifest , for how can any man else knowe and vnderstande whether that which happeneth in the world , agreeth with that which god hath written in his word ? since it must needs be that if a man doe not vse to reade gods word , nor know what god therein setteth downe vnto vs , they must of force erre when they take ▪ vpon them to iudge of gods workes , and to them it may be sayd , as christ sayd to the saduces , you erre not knowing the scriptures , mat. 22. 29. for this cause as many learned men , that are well read in the letter of the holy scriptures , yet many times can not well iudge of the actions and proceedings of men , because they haue not vsed to compare that which god hath spoken in his worde , with that which dayly by his hand hee bringeth to passe in the gouernmēt of the world , so it is certaine that those that are not accustomed to reade & peruse the holy scriptures , and therefore know them not , can not with any spirituall vnderstanding or profit , marke gods works here on earth among the sonnes of men . it is necessary therefore for euery one , that wil discharge and vnburthen his conscience therein , to be conuersant in the holy scriptures . and it is a most notorious in gratitude , vnthankefulnes , and a damnable carelesse slouth , among great & smale , young and old , that seeing god our great god ( the maker of the whole world ) that setteth vp and puileth downe kinges . dan. 2. 12. hath vouchsafed as it were with his owne hande to write a booke for vs , touching the order that hee doth , and will hold and obserue in the gouerning of this worlde , that thereby wee might certainely and sufficiently knowe his meaning and order our wayes , and by the light of the same booke , might be holpen well and wisely to iudge of all gods workes touching the gouernment of the world for our comfort and consolation , rom. 15. 4. that wee miserable poore and wicked children of men , that many times are so curious to search into and to read the histories and iournals of mortall mens actions , that scarce haue trauelled through any small parte of the world , and that would esteeme it a great honor and fauour , and would with all thankefullnes embrace and run after it , if wee might be permitted to enter into the studie of a great potentate of this worlde , to reade arcana imperij the order that hee holdeth in his gouernement , that yet i say , we poore simple wretches are found to be so slow and carelesse of the looking into gods booke , whereas notwithstanding the same booke so highly , both in generall and perticular specially concerneth vs , being that which setteth downe vnto vs , the state of our euerlasting saluation , or condemnation , and how wee must heere on earth behaue our selues vnder the gouernement of our god , that heereafter in the worlde to come , wee may alwayes and for euerliue with him in heauen , iohn 3. 39. this in truth is an vnreasonable ingratitude , and a most woefull and damnable contempt . therefore if hitherto we haue beene slow and carelesse of making diligent search into the bible , which is the booke that god himselfe , that made vs all , hath made ; let vs with all speede amend that fault all of vs ▪ euen from the highest to the lowest . for kings and princes themselues , how great soeuer their affayres here in this world are , must not neglect this booke of god the king of kings , to reade it diligently all the dayes of their liues , as in gods behalfe , in his owne booke it is expressely commanded , deut. 17. 18. 19. now concerning the spirituall order of gods workes wrought among the children of men , as is opened and manifested vnto vs in gods word , by diligent search it must be more and more learned and found out ▪ and to that end the exposition made in the whole discourse of this treatise , will be helpfull , and giue men some light how they from henceforth may iudge and discerne of the order of gods workes , wrought among the children of men , and be more and more comforted therein . ⸪ chap. xvii . of the diligent obseruation of all gods workes , among the children of men , needfull for the drawing of spirituall profit out of gods workes among vs. the second thing that is needfull and requisite hereunto , that out of gods works done among the children of men , we may more & more learne the feare of god and godlinesse , is that we should narrowly marke & consider of all such his works . if any man though well seene and learned in that which god himselfe witnesseth vnto vs in his word , that he intendeth to doe among the children of men touching the gouerning of the world , should withdraw himselfe , like an hermite into some solitary place of this world , where hee ●ould see no man , nor haue the company of any , or should shut himselfe vp whole dayes , weekes , and moneths in his studie , still poaring vpon his books , or if he were so continually taken vp with the cares of this world , that with blind eyes hee should looke into that which is done and hapneth in the world among the sonnes of men , such a man notwithstanding all the knowledge that he could haue of gods word , could draw no fruit , nor comfort , out of the workes of god done among the children of men . it is necessary therefore , for men narrowly to marke what is done , and hapneth in the place where they dwell and abide , as namely , how it fareth with the good and the bad , as well in generall as in particular , when they are sound in the way of righteousnesse or wickednesse , as they are in prosperitie or aduersitie , how both the one and the other behaue themselues therein , and how they liue , what they doe , what their vprising , going forth , and proceedings are ; all this men must warily and narrowly note , in the places where they liue ; as also , the condition , conuersation , employments , blessings , punishments , sicknesses , diseases , death and ends of the children of men , and consider thereof ; for there is no working , no proceeding , nor any thing that is done in this life touching prosperity or aduersity , from the which a christian man , like a bee , may not draw some good fruit . that man therefore that hath any iudgement , must note and marke all things in such manner , that from day to day hee may bee more and more instructed , and become wiser : and to that end the psalmist sayth , that it is a wise mans worke to make all these things , that he may vnderstand the louing kindnesse of the lord , psal . 107. 43. and salomon sheweth vs that it was his practise to consider all things , euen vnto the field of the slothfull , and to that end sayth ; i went by the field of the slothfull , and by the vineyard of the man voyde of vnderstanding , and loe , it was all growne ouer with thornes , and nettles had couered the face thereof ; and the stone wall thereof was broken downe : then i saw and considered it well , i looked vpon it , and receiued instruction , pro. 24. 30. 31. 32. but especially , it concerneth a christian , narrowly to note and marke gods proceedings , and dealings with and concerning himselfe , and how it fareth with him in the course of his life , whether hee followeth gods will and commandements , or is carelesse thereof . and we must euery one of vs particularly consider , how ioyfull and good a thing it is , to behold a childe of god haunt gods house , to be released and freed from the dulnesse of his peruerse nature , and from the gouernment of sinne and sathan , to be shrowded vnder gods wings , and to haue him for his protection and defence , and how gratiously he then dealeth with vs when we so doe , preserueth vs from a thousand burdens of heauie and grieuous sinnes , whereunto otherwise we were wholly addicted , and would easily haue fallen into , how comfortably he maketh vs to grow vp and encrease in knowledge and grace for the more assurance of his fauour towardes vs , and of our eternall saluation . and wee must yet narrowly and specially marke and consider on the one side , what blessing , what comfort , and what peace wee haue found for our soules in all occurrents of prosperitie or aduersitie , as long as wee serued god , and that our hearts were not turned backe , neither did our stepps decline from his way , psal . 44. 18. ier. 6. 16. and on the other side , into what troubles , griefes , perplexities , disquietnesse of conscience , distrust , and feares we haue fallen , when by any temptations , we fell from the lord our god , and how after our fall when wee truely considered the same , and humbled our selues before the lord our god , and againe turned vnto him with true repentance , with all our hearts , and a true desire to serue him , we were againe by him receiued into grace , and restored into our former blessed , and comfortable state , as the same is at large notably set downe vnto vs in the story of the prodigall child . thus euery one of vs must particularly enter into the closet of his owne conscience , and well & narrowly marke in what proceedings we haue beene best furthered and thrust forward to a spirituall life , which is the speciall marke that wee should ayme at , and what comfort we haue thereby receiued and therein found for our soules , that we may with the church of god say , when wee haue forsaken our god and gone astray , i will goe and returne to my first husband againe : for then it was better with me then now , hos . 2. 7. chap. xviii . how we must compare that which god doth in this world with that which hee hath set downe in his word , that we may draw some good fruit from the workes of god for our comfort the third thing that is needfull hereunto , that out of the workes of god done among the children of men , we may know the truth of god set downe in his word for our comfort and consolation is , that we collect and gather together whatsoeuer by diligent searching into the word of god ; and narrowly marking of gods workes , touching gods proceedings and dealings with the sonnes of men , we haue learned , that by comparing spirituall things with spirituall things , by meanes thereof we may duely and clearely begin to perceiue and vnderstand the truth and certaintie of gods word , and how that heauen and earth shall sooner passe away then one tittle of gods word shall fayle ; so that we may be able to say being holpen by the aforesaid obseruation . that this was done in england , this in france , this in germany , this in our countrie , in our towne , in our village , in our house , according to that which the lord witnesseth in this or that place of his booke , that it should fall out so and in such manner , although in mens opinions it was otherwise expected to be done . now further , that wee may bring these things the better about , and thereby to reape that profit and fruit , which we desire to doe by these thinges that are done and happen here in this world , we must specially adde these two thinges thereunto . first , and before all that we accustome our selues in all things that happen to fall out , and come to our knowledge , to note the finger of our god to be therein , and withall hold this for certaine , and most true , that as in all things that we see and behold men to doe , not the body of man worketh onely , but the soule especially which we see not , so that likewise the lord our god , which gouerneth all things by his mightie word , hath his finger secretly in all things that are done , much more then ioab had his hand in the businesse of the woman of tekoa , 2 sam. 14. though in an holy manner , and that altogether incomprehensible , whereby he alwayes worketh well , and produceth much good , euen by meanes of the wickedst instruments in the world , by vngodly assur , that is , the rod of his anger , and by the deuill himselfe , whom hee vseth often times to plague his people by , esa . 10. 5. 6. and 1 chron. 22. 20. so that we must endeuour to bring our selues to see the working of gods finger to be alwayes in euery thing that is done in the world , and to thinke and perswade our selues , that it is the lord our god that hath done this , thus and in this manner , either by furthering , or by hindring the same in this or that manner , and causing or suffering it to fall out the one way or the other . and accordingly whatsoeuer hapneth to crosse the proceedings of gods children , learne alwayes to say vnto our soules , behold , this our god hath done , or permitted to be done . this the vngodly vse not to doe : they doe not once marke the finger of god in any thing that hapneth vnto the children of men ; but their manner is , to ascribe it to the lowest and nearest causes , and to depend wholy thereupon , looking no higher , nor further then the gates of the towne wherein they dwell , vnlesse it be a thing that is vnaccustomed , and such as doth not vsually fall out ; and then it may be they will suppose , that it proceedeth from god , as the sorcerers of egypt , marked the finger of god to be in the lice that moses brought vpon the egyptians , because they could conceiue no naturall cause whereby it might be effected , exod. 8. 17. 18. 19. but such as are godly and know gods word , note the finger of god in all things , as that which is most necessary to bee considered , they thereby may obserue the workes of god , to fall out according to his word , and may draw and reape conuenient fruits from the same . secondly , that we accustome our selues when any thing worth the noting falleth out in the course of our liues , that is , against our selues , or others , whether they bee particular persons , or whole nations , to quicken our witts thereby , and to stirre vp our memories , to call to mind and remember , whether there be no one place of scripture , that witnesseth something touching the same , whereby it is foretold , or whereunto it may be likened : as for example , we see a man run vp and downe about his worldly affayres vpon the sabboth day , and when he hath done , we see all that he did was in vaine ; heare should we remember , what is sayd vnto vs , exod. 16. 27. to wit , and it came to passe that there went some of the people on the sabboth day ( which was the rest of the lord ) for to gather manna , and they found none . this was the practise of christs disciples , and god gaue them vnderstanding thereby : see ioh. 2. 16. 17. 22. and ioh. 11. 16. now to finde conuenient places of scripture , touching these thinges that may bee compared with that that hapneth in the world , wee must in that that is done diligently consider what the speciall causes were why those things fell out and came so to passe as they did , as namely , why such and such things hapned so well or so ill ; and wherein they finde themselues to haue a part in the gracious promises of the lord , and the lord hath promised such good to come to them , as they then finde , or wherein they feele and know themselues culpable of the threatnings of god , whereby things haue so happened vnto them as they haue fallen out . and if we can finde no certaine speciall cause thereof , but the contrary rather , then we must , as in iobs case , ascribe the event to the mighty power of god , and accordingly behaue our selues therein . chap. xix . of the seuerall fruites that spring from the searching into and finding out of gods truth , and certaintie declared vnto vs , in his word , and in his workes . the fourth and the last of the foure necessary points required hereunto , that by the workes of god done among the sonnes of men , we may be enduced to lay more hold vpon the feare of god , and godlinesse is , that wee diligently note and consider the seuerall fruites that are hereby reaped , and which by finding out gods truth , and the certaintie thereof , are declared vnto vs in his word , which must be earnestly and well considered of , because this is the ende , scope , and speciall marke whereunto all tendeth , that hath formerly beene deliuered . now the fruites that spring from the aforesaid considerations are notable , both many and great , whereof some ( that we may orderly place them in certaine ranckes ) concerne the holy scriptures themselues ; by the light whereof wee may bee able to proue and to iustifie all the aforesayd arguments and declarations , other some concerne gods workes , and a third sort our obedience , which wee are to yeelde and shew vnto the word of god and the holy scriptures . touching the first sort of fruites concerning the holy scriptures they are three . for in the first place , wee learne out of the aforesayde considerations , the truth of the holy scriptures , that the same is most certaine and immutable , and that it shall neuer faile in any one tittle thereof , therein contained . and heereby are wee confirmed and assured in our consciences , as by experience we find , that what soeuer the lord hath spoken , by his owne mouth in his worde , that with his hand hee effecteth and bringeth the same to passe in gouerning of the worlde . now this is a most notable fruit ; for vntill such time as that wee doe dewly and truly marke how true gods word is , and how truely god performeth & bringeth that to passe continually in the gouerning of the world , which in his word hee hath promised and threatned to doe , wee shall neuer esteeme of feare , nor submit our selues vnto gods worde , and on the contrary , when by our owne dilligent obseruation , wee find out and are perswaded of the truth and certaintie of gods worde , wee are thereby at all times led and induced to the loue of gods word , and incouraged to beleeue it , and to esteeme well thereof , iohn 2. 12. it is sayd that the worde of god , is quicke and powerfull and sharper then any two edged sword . heb. 4 12. now no man doth easily beleeue this , but hee that by feare of the word of god is moued therunto in his heart , acts 2. 37. and 1. cor. 14. 24. 25. and he that is so affected , doubteth no more thereof , then hee doth that the sunne is bright and cleare ; and he that hath this feeling of the worde , working in his soule , hath vndoubtedly already made a good entrance into the way to gods kingdome , for this is most certaine and sure , that all the sinnes and misdemeanours which those men commit that withstand the written worde which is the liuely truth of god , proceede from this , that they do not beleeue that the same word is so true and certaine as it is . the second fruit is , that wee learne by the aforesayd declarations , the abundant largenesse and copiousnes of the holy scriptures , psal . 119. 96. it is not to be spoken ( if wee woulde apply our minds earnestly and as wee ought to find out places in the scriptures , that may bee applyed to those things that happen and are done in this world ) what a rich mine of gold wee should find the scriptures to bee , and should hardly , after we had once conuersed therein , fayle of some one fitt place or other therein that might bee applyed to all the thinges that while wee liue we should haue neede of , or are to be done by vs , 2. tim. 3. 16. which if the papists had done , they would soone haue perceaued and knowne that there was no neede nor necessitie , to finde out and invent many new lawes and rules for the ordering of mens liues , thereby to bring men to saluation , as they haue done , whereby the holy scriptures are by them brought into contempt , and in a manner abandoned and thrust wholy out of vse . the third is , that we are by the aforesaid considerations holpen and better furthered in the vnderstanding of the holy scriptures . it is not to be expressed nor spoken how the earnest and serious marking of gods proceedings with the children of men , and with our owne soules , giueth a singular great light to the true vnderstanding of many places of holy scriptures , whereof otherwise , those that haue no experience nor knowledge of things touching and concerning a spirituall life , can neuer conceiue any thing , as may appeare in many places of the psalmes , which otherwise cannot so well bee conceiued how they hang and depend one vpon another ; we can truely witnesse , that sometimes from the mouthes of simple plaine men , wee haue receiued a verie fit and conuenient sence and interpretation of some places , which otherwise were very intricare , which they by their owne obseruations haue learned and found out , to be so and in such manner vnderstood : and it falleth out often times that vpon occasion of that which we haue heard & seene to happen among men , we were aduertised , and haue beene taught the meaning of diuers places of scriptures , which touched vpon such occasions , and whereof before we could not finde out the true meaning . this is expressely taught in the proceedings of christs disciples , of whom it is sayd , that notwithstanding that christ spake plainely of his death & resurrection , yet that they could not vnderstand it , nor diue into the depth thereof , luk. 18. 33. 34. but that afterwardes by obseruing the event of things , they vnderstood it , ioh. 2. 22. and thus a godly heart that is wont to looke into gods workes , becommeth an interpretor to it selfe of many places of holy scriptures . touching the second sort of benefits concerning gods workes , we reape hence this speciall fruite , in that we learne by the declaration aforesayd , not to become so peruerse , nor resolute concerning many things & actions that are done and happen in the world , whereas many simple men , that haue not busied their braynes about looking into the word of god , nor in marking of the course of gods workes , become obstinate thereby , and grow carelesse and slacke to regard the spirituall life , in regard of the prosperitie of the vngodly , and the aduersitie of the godly , which at the first they could not vnderstand , nor conceiue ; and therefore gaue a wrong interpretation of them , because they entred not into the sanctuary of the lord , which now is his worde , for when wee wholy relie vpon the word of god in all worldly accidents , wee attayne vnto the right vnderstanding of things that belong vnto god , and are not thereby hardened , but rather instructed and made better ; psal . 92. 6. 7. psal . 73. iob. 17. 8. 9. touching the third sorte of fruits concerning the manner of our obedience , which according vnto the word of god , wee owe vnto him , there are three fruites . in the first place wee are by the aforesayd declaration , instructed to discerne our owne and other mens ouersights , and are therby aduertised both how sinne on the one side , by carelesnesse of liuing , the pleasures of the worlde and all maner of wicked actions doth oftentimes procure diuers inconueniences and perplexeties , vnto those that are adicted thereunto , and in all occurrents , makes their prosperitie a cursed vnto them , which putteth vs in great feare & doubt to enter into that way , that is so full of danger & so troublesome as that we our selues by our own experience can say vnto our soules ; oh my soule enter not into this way , i haue seene many fall therein i my selfe haue often beene hardly besied therein , and so long as wee will goe into this way , our prosperitie will become a curse vnto vs , and be a meanes to ouerthrow vs , and if wee can say thus much by our owne experience to our soules , it will be a powfull meanes to diuert vs from the way of the vngodly , and againe on the other side , when by the aforesayd declaration , wee finde and see that the feare of god , constancie , righteousnesse , good workes and godlinesse , for certaine haue the promises of this life and the life to come , yea and that those that are indued therewith , haue great peace of conscience , and are preserued from many mischances whereinto wickednesse and sinne draw men , and that in all dangers and perplexities they are comforted and imboldened , we can not but be therby strongly prouoked and effectually drawne to the practise of godlines , so that we can say vnto our soules , surely this is a good way , it hath beene prosperous vnto the end , to all those that followed it , and all those that enter into it shall endure vnto the end : heb. 13. 7. and if any aduersitie or tribulation happeneth vnto vs , yet wee shall bee of good comfort and imboldned : for god will then be with vs , his rod and his staffe shall comfort vs , psal . 23 4. 5. the second is , that wee are also by the aforesayd considerations made very prouident , learned , and wise , for that by those thinges that are past , and which wee haue well considered of and beheld how they were done , we learne to know and find out what will follow vpon , and proceed from such & such the like actions , and what good or euill we are to expect , if we doe such and such things , and so we obtaine the gift of approbation , phil. 1. 9. and become wise as the children of israell were ( to counsell our selues and others what at other times is best to bee done , or not to be done . 1. chro. 12. 33. as for example , wee haue in former times found that vppon masse dayes and other papisticall feast dayes , much hurt hath beene done , by drunkennesse , fighting , quarelling , and other mildemeanors , which for the time to come we thereby learne to be warie of , and are warned to shunne them vpon other masse dayes , and to withdraw our selues and others from them , wee are also taught , that the healths which are drunke in signe o● loue , haue caused much trouble at feasts and banquets , and induced great inconueniences , and therefore we learne to shunne them , and as horne beasts , to banish them out of our feasts , exod. 21. 28. 29. 30. and thus by meanes of the aforesaid declarations ( gods grace helping vs ) we learne how to guide and carrie ourselues in these wicked and dangerous dayes , that are so full of inducements , stopps , stumbling blockes , and offences , holily and safely into the way of peace , and therby daily fit and further ourselues in our iourney towardes gods kingdome in heauen , the place that we aspire vnto . the third is , that we are likewise by the aforesaid considerations made alwayes prompt and readie in all the things aforesaid , and in all other things that belong to a spirituall life , and the seruice of the most high god , to direct our selues , & to goe forward therein with all boldnesse , confidence , and spirituall strength . for touching boldnesse , and courage , when by experience with dauid we haue found , that gods word and workes agree so well together , strengthen so much one the other , and keepe so friendly and fast the one to the other , we are not affraid to speake thereof before kings and princes when neede requireth , psal . 119. 46. yea , then with all boldnesse we will vphold , defend , and aduance gods cause , being well assured , that maintaining the same wee shall not be ashamed thereby . secondly , we shall also doe it with confidence of heart , not as those that heare of it onely by report , but that by our owne experience and good knowledge speake and further that which we doe . the apostle witnesseth , that being confident in the feare of the lord , hee moued many to the like confidence , 2 cor. 1. 10. and it is strange to consider , how certainly they haue spoken of heauen , of hell , of the comfort of the holy ghost , of guiltinesse of conscience , of the joy of the godly , and of the hellish liues of the vngodly , that haue noted and marked such things , and haue found them true by experience in themselues , or in others : lastly , wee shall also doe all this with strength , and that not in this regard onely , because doing it with boldnesse and confidence , we shall thereby the more forciblie worke vpon mens mindes ; but further also in that being holpen by the aforesaid experience , we shal be able the more fitly to apply the places of holy scripture to the vnderstanding of those wee shall haue occasion to deale with , whereby they may the better perceiue and know , that god speaketh by vs , and may thereby be moued to fall downe on their knees , and honor god , 1 cor. 14. 24. 25. chap. xx. the conclusion of all , wherein is shewed , that we must onely refer our selues vnto god , and not forsake a good cause , because it seemeth , not to goe forward as we wish it should . by all that hath formerly beene sayd , we may also learne to be contented with that condition , state , and manner of life , whether it be prosperous or not prosperous ( or whatsoeuer it be ) that the lord shall be pleased to allot vnto vs , and to expect a good end and issue thereof . for by that which we haue before shewed , wee may plainely see and perceiue that wee are not wise enough to rule and gouerne our selues , that wee haue not earnestly sought the same , but refused it , which we now wish that wee had obtained , yea , that often times with might and maine wee haue sought to put that from vs which afterward wee haue found to be very needfull and necessary for vs , and might haue done vs much good , and that the lord our god hath alwayes much better directed our cause , then we could either deuise , or had power to conceiue , yea , and that in our greatest troubles a blessing hath beene cast thereupon , and that wee haue beene so carelesse and heedles thereof , that it was our owne faults that wee perceiued it no sooner , but rather that our hearts for a tyme haue in a manner beene ouercome with griefe and heauinesse . againe , thus may we be also comforted in all tribulations , and aduersities , when by our owne experience our soules are able to set before themselues the gracious care which our lord god hath alwayes had of those that are his people , in all their necessities , and although matters seeme to be prolonged , and our deliuerance to bee delayed , yet we must not doubt thereof , for we haue learned by the former considerations , that the lord is wont oftentimes to goe round about , and to fetch matters a farre off , in the comforting and helping of his people , that so hee may haue the more honour , and may minister more cause of comfort to his children , when vnexpectedly hee helpeth them , and by one meanes or other vnlooked for , procureth their deliuerance , as it euidently appeared in the children of israels cause in hammons tyme , as also in iosephs , dauids , and others causes , whom he intended to exalt ; and yet daily in many accidents that befall gods children in this age , yea , and in our owne affayres , for how often haue wee also before this tyme beene layd in the mire to the very knees and ell-bowes , and trod vnder feete by proud persons , and yet at the last hath the lord lifted vp our heads , and hath made vs a free people , as at this day it appeareth ; so that in this respect when it seemeth to goe against vs , wee may speake of the lord our god , vnto our soules , as naomi said to ruth of boaz , sit still my daughter vntill thou know how the matter will fall out , for the lord will not be at rest vntill he haue brought it to a good end , ruth 3. 18. and we must learne with all patience and quietnesse of minde to commend all our affayres to god , as we see that the lord iesus christ did , who in the greatest dangers , and those that seemed to be most preiudiciall to gods cause , was still and quiet , and committed the matter vnto god , that iudgeth righteously , as when he was tolde that herod the king had cut of the head of iohn his forerunner , a cruell deed , and such a one as seemeed to be very preiudiciall to gods cause , he put it vp peaceably , suffered it to goe on , tooke care for himselfe and his disciples , and the better to secure them , & to get out of cruell herods handes , went apart into another place , but proceeded still in his vocation , and the worke which his heauenly father had appoynted him to doe . and thus beeing holpen by the consideration aforesayde , and the experience which thereby wee haue reaped , to the comfort and consolation of our heartes in all troubles and oppressions , wee may alwayes bee assured of this , that all the troubles that be fall the children of god , is vnto them as the trouble of ioseph , as the holy scripture calleth it , that is , such manner of trouble as whereby great ioy prosperitie and great promotion is layd vp in store for them . for wee knowe all right well , that all the miseries and troubles that fell vpon ioseph , all the misfortunes and tribulations that for a time hapned vnto him , the hatred of his brethren against him , their selling of him , his bondage , his false accusation , of adultery by potiphers wife imposed on him , and his wrongfull imprisonment that followed there upon , that all these things did altogether worke for and procure iosephs good , rom. 8. 28. and did altogether strengthen him , and was a great furtherance of his promotion and aduancement , as wee may reade in gen. 37. 39 40. 41. 42. and of the like nature are all the troubles and mis ▪ fortunes , which gods people and his church indure for a time , which in the end therefore shall turne to their good , and are nothing meane while , but as a preparatiue to their future aduancement . and therefore are the troubles of gods church and children , their cruell persecutions , their great ouerthrowes , the death of martyrs , and what soeuer else seemeth most of all to crosse them , by the prophet termed in a speciall manner the troubles of ioseph , amos 6. 6. this wee must seriously thinke vpon , and with long suffering and patience bend our selues and abide , and in all our aduersities assure our selues , that when the lord hath done all his workes vpon mount sion and among his people , hee will then rise vp , and lift vp his peoples heads againe , in the fit time of their neede , as he did with ioseph when the time of his aduancemēt was come , and strike their enemies in the hinder partes , and lay a perpetuall shame vpon them : furthermore this may teach and instruct vs , that what troubles soeuer fall vpon the people of god , we must not doubt of their good cause and religion , nor abandon a good matter , and withdraw our handes from it , because it proceedeth not well at the first , but remembring that the lord our lord hath not eyes of flesh , nor seeth as men doe , iob 10. 4. wee must thereupon conclude , that the lord suffereth such troubles to fall vppon vs ▪ thereby to proue vs , and to see whether wee will cleaue vnto him , and holde with his people , not onely when they are in wealth and prosperitie , but then also when they are in trouble and aduersitie , and withall part with and impart to them of our meanes , as much as conueniently we may , for the easing and helping of the poore oppressed saints and seruants of god : and such as haue no meanes to doe it , must earnestly endeuour by their prayers vnto god , beseeching him to ayde his people , and to fight for them , when they are in distresse , praying in the spirit , as gods people doe , when they haue no other meanes , and saying to the lord with them ▪ remember this , that the enemies haue reproched thee o lord , and that the foolish people haue blasphemed thy name . o deliuer not the soule of thy turtle doue , vnto the multitude of the wicked , forget not the congregation of thy poore for euer , haue respect to the couenant , for the darke places of the earth are full of the inhabitations of crueltie . o let not the oppressed returne ashamed ; let the poore and needie prayse thy name ; arise o god , plead thy owne cause , remember how the foolish man reprocheth thee daily ; forget not the voyce of thy enemies ; the tumult of those that rise vp against thee encreaseth continually , psal . 74. 18. 19. 20. 21. 22. 23. but those that haue better meanes must employ all their meanes to that end , as those godly princes obediah and nehemiah ; and as all the iudges of israell did , who tooke the cause of gods people in hand when it was in greatest distresse , and by gods blessing brought it to a happie ende , to their owne prayse , and the peoples comfort : for which their names also shall be blessed to the worldes ende . whereas on the contrary , a fearefull threatning is denounced against edom , israels brother , euen that he should bee rooted out , for his violence against his brother iacob . and obserue i pray you what this his violence was , at such tyme , sayth the lord , as thou stoodest on the other side , in the day that the strangers carried away captiue his forces ; and forreners entred into his gates , and cast bolts vpon ierusalem , euen thou wast as one of them . and let euery man marke this last sentence concerning the manner of his ruine and rooting out , and thinke well thereupon ; therefore shall shame couer thee , and thou shalt bee cut off for euer , obadiah , verses 10. and 11. and no marvell : for meros was curst , not because it holpe the enemies of god , but onely because it did not ayde gods people ; curse yee meros , sayth the angell of the lord ; curse yee bitterly the enhabitants thereof , because they came not to the helpe of the lord , to the helpe of the lord against the mightie , iudges the 5. chapter ▪ and the 23. verse . ruben also th● eldest of the children of iacob , from whom most helpe was expected , was gently admonished , and that for with-drawing himselfe ; saying , why abodest thou among the sheepe-foulds , to heare the bleatings of the flockes , for the divisions of rvben there were great thoughts of heart , iudges the 5. chapter , and verse 14. to conclude , let all godly hearted men therefore in the neede and necessitie of gods people , thinke seriously vpon the commaundement of the lord , which hee giueth when his people are in trouble ; saying , the inhabitants of the land of teman brought water to him that was thirstie ; they prevented with bread him that fled . for they fled from the sword , from the drawne sword , and from the bent bow , and from the grieuousnesse of warre , esay 21. 14. 15. and hauing ripely waighed and considered all thinges , follow moses the prince of israell ; choosing rather to suffer affliction with the people of god , then to enioy the pleasures of sinne for a season : esteeming the reproch of christ greater riches then the treasures of egypt , hebr. 11. 25. 26. yea , this will all those doe that haue the eye of fayth with moses ; for he had respect vnto the recompence of the reward , which by grace is prepared for all those , that following gods counsell , come to helpe his people in their neede , and rightly judge of their afflictions ; for so it is written , blessed is hee that considereth the poore , the lord will deliuer him in the time of trouble . psal . 41. 1. ⸪ finis . notes, typically marginal, from the original text notes for div a13569-e100 a pro. 25. 11. b falsum ni●●● dicere licet , at veri aliquid tacere aliquando est utile . aug. ad gal. c. 2. & de bon● persever . ▪ 16. & in psal . 5. & ambr . epist . 23. ex ●●● . 16. 12. c ezech. 13. 19 , 22. d esa. 22. 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sophocl . mu●ca in luctu intempestiva narratio . sirac 22. 6. et sophod . oedip . tyra . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud . plut. de ethic . vi●● . & sympos . 〈◊〉 . l. 1. c. 5. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greg. naz. ad eunom . l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menand . bonum malum ●it tempore haud datum ●● , eras● tempestiva aliqua volupta , nisit , nocet . h. st●ph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isocr . ad d●mon . et data non apto tempore vina nocem . ovid. remed . l. 1. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. 〈◊〉 l●m . l. 1. nehem 8. 9. luk. 15. 31. g mat. 9. 15. ma● . 2. 19. 20. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pind. pyth. ode 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . man. pal●●ol . ad fil praecept . 6. i lament . 3. 37 , 38. esa . 45. 7. amos 3. 6. 2 sam. 12. 11. and 16. 10. iud. 3. 8 , 12. and 4. 2. 1 king 11. 14 , 23. k et magis placandus deus est in adversis , & minus laedendus in secundis : placari quippe debe● cum irascitur ; laedi non debet cum placatur . adversa enim nobis per iracundiam dei veniunt , secunda per gratiam sal●ian . de provid . l. 6. a sermon preached to the honourable house of commons at their late solemne fast, wednesday, jan. 31, 1644 by samuel rutherfurd. rutherford, samuel, 1600?-1661. this text is an enriched version of the tcp digital transcription a57979 of text r25109 in the english short title catalog (wing r2392). 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. 162 kb of xml-encoded text transcribed from 35 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57979 wing r2392 estc r25109 08762138 ocm 08762138 41754 this 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(eebo-tcp ; phase 1, no. a57979) transcribed from: (early english books online ; image set 41754) images scanned from microfilm: (early english books, 1641-1700 ; 1268:13) a sermon preached to the honourable house of commons at their late solemne fast, wednesday, jan. 31, 1644 by samuel rutherfurd. rutherford, samuel, 1600?-1661. [2], 64 p. printed by evan tyler, edinburgh : 1644. "published by order of the house of commons." reproduction of original in the harvard university library. eng bible. -o.t. -daniel vi, 26 -sermons. providence and government of god -sermons. fast-day sermons. a57979 r25109 (wing r2392). civilwar no a sermon preached to the honourable house of commons: at their late solemne fast, wednesday, jan. 31. 1644. by samuel rutherfurd, professor rutherford, samuel 1644 33279 14 50 0 0 0 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2004-05 tcp assigned for keying and markup 2004-05 aptara keyed and coded from proquest page images 2004-06 mona logarbo sampled and proofread 2004-06 mona logarbo text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion a sermon preached to the honourable hovse of commons : at their late solemne fast , wednesday , jan. 31. 1644. by samuel rutherfurd , professor of divinitie in the university of s. andrews . exod. 3. 2. and hee looked , and behold , the bush burned with fire , and the bush was not consumed . published by order of the house of commons . edinburgh , printed by evan tyler , printer to the kings most excellent majestie . 1644. die mercurii 31. ianuar. 1644. it is this day ordered by the commons assembled in parliament , that mr. rous do from this house give thanks unto mr. rutherfurd , for the great paines he took in the sermon he preached this day ( at the intreaty of the said commons ) at s. margarets westminster , it being the day of publike humiliation , and to desire him to print his sermon . and it is ordered that none presume to print his sermon without authority under the hand-writing of the said mr. rutherfurd . h. elsynge cler. parl. d. com. i appoint richard whittaker , and andrew crooke , to print my sermon . samuel rutherfurd . to the christian reader . whether time or the fashion hath obtained of me ( worthy reader ) that this sermon should come under the providence of your favourable judgement and candor , i can hardly determine : but you have it as it is , onely i shall heartily desire , in reviewing of it , your serious thoughts in these insuing considerations . 1. what i speak here of god and his excellency , is but a shadow to the expressions of others ; and what others can say , men or angels , is but a short and rude shadow of that infinite all , the high jehovah , creator of heaven and earth : so my thoughts come forth as shadows of shadows , for there behoved to be much honey in the inke , much of heaven in the breast , much of god in the pen of any who speaketh of such a transcendent subject ; yet if these do affect you , it is possible i say more , if not , i shall desire not to spill the lords highest praises with my low-creeping under-expressions . 2. concerning gods dispensation now in brittaine , and his churches condition ; i shall be your debter , in all humble modesty , to beg these thoughts to go along with god . as 1. let the lord have a charitable sense and good construction of his most wise dispensation , and beleeve that he who hath his fire in zion , and his furnace in jerusalem , seeth good that christs crosse should be the church of christs birth-right , and that a life-rent of afflictions , is a surer way for zion , then summer-dayes . 2. you are not to stumble that god will not fit his times to mens apprehensions , when to raine , and when to shine fair , neither is clay to usurp the chair , and dispute the matter , to make the all-wise providence a school-probleme , nor asks , why is our zion builded , with carcasses of men , in two kingdomes , fallen , as dung in the open field , and as the handfull after the harvest man ? why is the wall of the daughter of zion sprinkled with blood ? one thing ▪ i know , it is better to beleeve , then to dispute ; and to adore , then to plead with him who giveth not account of his matters . 3. innocencie in these times , is better then court with princes , and the condition of the heirs of heaven , yea , their tears , better then the joy of the hypocrite . 4. christs church can neither shift nor adjourne such a share of affliction , as is written in gods book . it is a standing and a current court which hath decreed what graines of gall and wormewood england must drink ; what a cup is prepared for scotland ; and the ballance of wisedome hath weighed by ounce weights , how much wrath shall be mixed in the cup of wasted ireland . 5. you know it is generally the condition of the church , if she have any summer , that it is but a good day betwixt two feavers ; heaven , heaven is the home and the desired day of the bride , the lambs wife . 6. it is much better to be afflicted , then to be guilty ; and that the church may have pardon , and want peace . 7. that the faith which is more precious then gold , can bid the devil do his worst , and that the patience of the saints can out-weary the malice of babylon or babel , on whose skirts is found the blood of the saints . 8 that it is now and ever true , as when a hungry man dreameth , and behold he eateth , but he awaketh and his soul is empty ; or , as when a thirsty man drinketh , but he awaketh , and behold he ( is ) faint , so shall the multitude of all nations be that fight against mount zion . 9. vengeance is gone out from the lord against those who feast upon zions teares , and they must die the death of the uncircumcised , who clapped their hands , and stamped with the feet , and rejoyced in heart with all their despight against the land of israel . 10. they are in no better condition who refuse to help the lord against the mighty , and whose heart is as a stone and a piece of dead flesh , at all the revolutions and tossings of christs kingdome , who daunce , eat , and laugh within their own orbe ; and if their desires bee concentrick to the world and themselves , care not whether joseph die in the stocks or not , or whether zion sink or swim , because whatever they had of religion , it was never their minde both to summer and winter jesus christ . 11. the rise of the gospel-sun , is like the prodigious appearance of a new comet , to the woman that sitteth on many waters , to that mother rome-planted , as a vine in blood , the lionesse , whose whelps , papists and prelates in ireland and england , have learned to catch the prey , and this comet prophesieth , wo to the pope , king of the bottemlesse pit , and his bloody lady babel , if christ shall arise , and shine in the power of his gospel . 12. god hath now as great a work on the wheels , as concerneth the race of the chariots of jesus christ through the habitable world ; pray , o let his kingdome come , and farewell . yours in the lord jesus , s. r. a sermon , preached before the honourable house of commons , at their last solemne fast , wednesday , january 31. 1644. daniel 6. 26. i make a decree , that in every dominion of my kingdome , men tremble and feare before the face of the god of daniel , for he is the living god , and indureth for ever , and his kingdome that which shall not bee destroyed , and his dominion shall bee to the end . method requireth , that first , the words bee expounded ; secondly , that they bee taken up in a right order ; thirdly , that such observations bee hence deduced as serve most for the present condition of the times . the words are plaine : here first is a statute of a great king , sim , that the seventie interpreters render {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a decretall letter ; for sometimes , though seldome , the lords cause findeth the grace of faire justice with men . the matter of the decree is , that men tremble and feare . lehevon zognin vedachalin : the seventie render it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , that they be such as feare and tremble before the god of daniel ; feare is indeed put for the worship of the true god , so is god called , gen. 31. 42. the feare of isaac , but it is not the word used here ; a devout man as simeon is called , one taken up with a religious feare , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , luke 2. 25. act. 8. 2. nor are the words used here , those which doe expresse jobs fearing of god , job 1. 1. though i know the words doe expresse trembling and feare , and also horrour and dread , such as was given to creatures and false gods ; and therefore from this none can inferre the conversion of this king to the true knowledge of jehovah . god also is called kajam , an induring and standing god , from kum surrexit , and well rendered to the sense by the seventy , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the eternall god , in opposition to all falling and fading time-gods , and kings of clay ; and so hee is a god to whom daniel did with a great deale of reason , rather tender the honour of prayer , then to king darius , or the supposed deities of persia or chaldea , who are not standing gods induring for ever , but come out of times wombe , and decay , and fall as creatures also doe . lastly , his kingdome , that is , his people and servants , ( such as daniel , and his church ) and his dominion shall endure to the end , gnadsopha , which is not so to bee taken , as if gnad did signifie a date or tearme-day , at which time the dominion of god should have an end ; for 2. samuel 6. last verse , it is said , michol had no childe , gnad jom mothach , even till the day of her death , that is , shee never had any childe , for the sence cannot bee that shee had any childe after the day of her death : so psalme 48. 14. for this god is our god for ever and ever , hee will bee our guide , gnadmuth , even till death : it is not intended that the lord shall cease to bee their god and guide after death , which is contrary to expresse scripture , matth. 22. 32. rev. 7. 16 , 17. and matthew 28. 20. i am with you , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to the end of the world ; the sense is , i am with you for ever , for at the end of the world christ doth not leave his owne servants , i know , gnad otherwise doth often signifie a certaine definite time , as psal. 132. i will not sleep untill i finde a place for jehovah , gnad emptsa makom : and 1 sam. 14. 9. psal. 73. 17. psal. 105. 19. 2. the words containe this generall , a proclamation royall of a great king : and for particulars , 1. who giveth out the proclamation , from my face a decree goeth , i darius make a decree . 2. the parties to whom , to every dominion of my kingdome . 3. the matter , that they feare and tremble . 4. the object , before the face of the god of daniel . 5. the reasons of the decree , for law without reason is will , not law ; men goe to heaven or hell with reason . 1. he is the living god : and this is form his nature . 2. he is eternall : then from his government , his kingdome , such as , 1. time , 2. violence , 3. wisedome cannot destroy ; but such a church and kingdome as shall endure for ever , and his dominion endureth to the end . [ i make a decree . ] this darius the mede , called nabonithus , succeeded to belshazzar the sonne of evil-merodach , about the yeare of the world 3393. others 3442. and did reigne 17. or 19. yeares . and having advanced daniel to great honour , by force of a wicked law cast daniel to the lions , and god having miraculously delivered daniel from the lions , this king giveth out a law , that all his subjects fear and serve the god of daniel . whence observe , 1. all princes are obliged to governe and rule for the lord and his honour . 1. so scripture speaketh , it shall be in the last dayes , esay 49. 25. kings shall be thy nursing fathers , and queens thy nursing mothers . psal. 72. 10. the kings of tarshish and of the isles shall bring presents . ( i would the king of this island were in this text ) ver. 11. the kings of sheba and seba shall offer gifts , yea , all kings shall fall downe before him . 2. princes are gods standard-bearers , they beare his sword by office , rom. 13. 4. and they hold crowne and scepter of him , as great landlord of all powers . 3. in a speciall manner they are second gods . psal. 81. 6. nor do rulers judge for men , the judgment is the lords , 2 chro. 19. 12. all rulers in the act of judging are gods deputies , even though their second calling be to be sent by a king , and therefore see what judgment god himselfe would pronounce , if he were on the bench , that same must they decree , except they would make the deputed mouth to belie the minde of the great lord who sent them . 4. the lord hath entrusted christian rulers with the most precious thing he hath on earth , he hath given his bride and spouse to their tutory and faith . 5. what sweeter comfort can the ruler have , either when his soule lodgeth in an house of groaning and sicke bones , and the image of death sitteth on his eye-lids ; or in the day of his greatest calamity , then to looke backe and smile upon such an old friend , as a good conscience ? and to say as job doth , ch. 29. 13. the blessing of him that was ready to perish came upon me , and i caused the widowes heart to sing for joy , &c. vse 1. you are entrusted by god with an honourable virgin , a kings daughter , psal. 45. 9. now then for her fathers sake , and for her fathers blessing , deale kindely with her : as you love the bridegroome take care of the bride . you have now amongst your hands christ , his crowne , his israel , his glory , esay 46. 13. his prerogative royall : be faithfull tuterers and active factors for the priviledges , lawes , and liberties of the high court of heaven . vse 2. if this be the place and relation that princes have to christ and his church , then can the lord have given no power to any ruler to waste and destroy the mountaine of the lord . for , 1. all royall power given of god , deut. 17. 18 , 19 , 20. in the first moulding of royall highnesse , was a power to rule according to that which is written in the booke of the law , and so there can be no royall power to the contrary , truly royall . 2. that power cannot be from god as a lawfull power , the exercise and acts whereof are sinfull . i speake of a lawfull morall power . 3. if such an uncontrollable power as cannot be resisted , be of god , then are princes given to the churches and people of god , as judgements of god , then are all christian states , actu primo , made slaves by god , in the very intention of god the giver , and of the gift , at what time hee giveth them a nurse-father to feed and governe them ; and so shall gods gifts be snares , plagues , and no gifts . if god give a fatherly power to a father to kill all his children , and if a state give to their generall a military power to fell and destroy all his souldiers , so as neither sonnes nor souldiers may defend themselves ; then the fatherly power should be of its owne nature a plague to the sonnes . if any say , the prince , the father , because they feare god , will not put forth in acts such a power ; i answer , thankes to the princes goodnesse for that , but no thankes to his office and power . god gave him the sword as a prince , if he doe not draw that royall sword to drink bloud , we cannot impute the cause to the nature of the royall gift or intention of god the giver , but to the goodnesse of a man ; which must be bad divinite . doct. 2. so much as darius hath of god , or any good ruler , so far is his spirit for the publick . he heareth something of the god of daniel , now then he hath a publick spirit to send something of god to all nations , people , and languages , v. 25. though there bee nothing to prove that the man had saving grace , yet the generall holdeth , so much of god as any hath , in so farre is he for the publick . 1. because grace is a publicke beame of god , and a branch of gods goodnesse , and so of a spreading nature ; and the better things be , the more publicke they are : the sunne is better then a candle ; god best of all ; because every thing that hath beeing , hath something of god ; and christ best of all , because he is the saviour of many , and col. 1. 20. hath reconciled all things in heaven and earth to himselfe . 2. graces end is the most publick end of the world , even gods glory , for all things are for god , rom. 11. 36. prov. 16. 4. mens private ends are sinfull ends . 3. the more gracious men be , the more publick they are ; david will not be david alone in praising god , but psal. 148. he wil have a world in with him , even angels , sun , moone , stars , heaven of heavens , dragons , deeps , fire , hail , snow , vapour , stormy winde , mountains , trees , beasts , creeping things , fowles , kings , judges , old and , young , to hold up the song . moses & paul would lay out in ransome their part of heaven to redeeme gods glory , and salvation to the lords church ; the martyrs desired that their pain & torment might praise and exalt god . how broad , how catholicke and publicke was his spirit who said , 1 cor. 9 ▪ 19. though i be free from all men , yet have i made my selfe servant unto all , that i might gaine the more . 20. and unto the iews i became as a iew , that i might gain the iewes ; to them that are under the law , as under the law , that i might gaine them that are under the law . 21. to them that are without the law , as without law , ( being not without law to god , but under the law to christ ) that i might gain them that are without law . 22. to the weake became i as weake ; i am made all things to all men , that i might by all meanes save some . a publike spirit is not himselfe , he is made a jew , a gentile ; a weake man , not a weak man ; he is made law and gospel ; he is made a bridge over a river , that the church may goe over him drie ; he complyeth with all who but lend out halfe a looke to christ ; and he is , in a complement of grace , a servant to all . 2 corinth . 4. 5. we preach not our selves ( except wee preach our owne sinnes , our owne condemnation by nature , and that wee under-preach all eminencie in our selves ) but our selves your servants for christs sake ; yea , your servants servants for christ . see the complement of a publicke heart , of one who is willing to stoope , and put his head and haire under the feet of the church , and of the poorest and most despised passenger who maketh out for heaven . vse . then grace maketh men rich parliament men , and there is a wide difference betwixt a publicke man , and a publicke spirit ; all parliament men are publicke men , but they are not all publike spirits , else so many of them would not have deserted the publicke , and runne away from christs colours , to seeke their owne private idols . men void of grace make an idol of themselves , every wicked man is wholly himselfe , and wholly his owne , phil. 2. 21. they all seeke their owne , not the things of jesus christ . hee who is for the bridegroome , cannot bee against the bride , nor against the common-wealth ; he who is a statesman of heaven , and knoweth savingly the fundamentall lawes of jesus christ , the power and prerogative roall of the king of kings ; he who is acquainted with the frame and constitution of the kingdome of sinne , in his owne heart ; he who feareth god , who feareth his owne light , and is awed with the decrees and lawes of an inlightened conscience , shall be fast for the publicke ; and the man who selleth his religion and his soule for his private ends , will soone sell his countrey , his parlament , the lawes and liberties of the kingdome . will hee put the law of god , and the crowne and scepter of that princely lord jesus to the market , and will hee sticke for his court and honour , to sell the lawes of england ? and will hee forfeit heaven , and will hee not forfeit you all , and your parliament and liberties ? o then bee intreated now to bee for heaven , and christ , as his publicke state-wits , to convey decrees for christs honour , for reformation ( against babylon and her sonnes ) through this whole kingdome . you have now power and opportunitie to send the glory of christ over sea , to all europe ; the eyes of nations are upon you , exalt the sonne of god : thinke it not sweet policie to have peace with babylon , and warre with god ; consider if church and state did ever prosper since the queenes idol of the masse was set up amongst you : and what is your part when many masses are now in the kings court at oxford ? [ i make a decree ] there was a wicked law and a cursed decree made by darius , that for thirtie dayes , neither daniel nor any of gods people should pray to god , or to any god save to darius : daniels enemies prevaile thus farre , that daniel , the churches right eye now in the court , should be decourted and cast out to bee meate to beasts ; behold the artifice and fathomlesse depth of gods wisedome , who bringeth a contrary decree out of this wicked decree , even a decree for adoring that god of daniel , whom they had dishonoured . doct. it is the art of the deepe wisedome of divine providence to bring good out of the sinnes of his enemies and the sufferings of his owne . iosephs brethren moved with envie , sell their brother ; potiphar casteth him in prison : the wisedome of god commeth in , in the game , and hee exalteth joseph , and keepeth alive people in famine . herod , pilate , jewes and gentiles , crucifie the lord of glory , the art of free grace , deepe wisedome in god must bee more then halfe play-maker here , and in this redeeme the lost world . the chaldeans spoyle job and plunder him ; satan maketh him an empty house , and a childelesse father ; mercy commeth up in the theater , and free grace , maketh job an illustrious and faire copy of patience and faith to all ages . achitophel did , as many now with our king doth , hee gave wicked counsell against the lords servant and a just cause , divine justice cometh in in the game , and achitophel hangeth himselfe . the use of this shall answer two questions . 1. why doth god suffer sinne to be , and so much sinne in england and ireland ? 2. why doth hee suffer his people in covenant with him , to bee a land of bloud ? the former question is a generall , a wicked marcion asketh , why the lord , who foresaw the event , did suffer evah and the devill to conferre ? and if he was able , why did hee not hinder sinne to bee , except he had been either envious , and would not , or weake , and could not hinder the enters of sinne in the world ? tertullian answereth , because the lord is free in his gifts . augustine answereth , epist. 59. ad paulinum , quia voluit , because it was his will . prosper and hilarius both with augustine , say ; the cause may be unknown , it cannot be unjust . though it were in the potters hand , to turne clay into brasse , yet his power should not destroy his liberty , to cause him to make a lame vessell such , as if it had reason and will to fall , it should not bee broken . why should daniels enemies prevaile so as to cast him to lions ? that these knees that bowed often to god , and these hands which was lifted up to him , should be eaten with lions ? o lame vessell beleeve , beleeve but dispute not . and the answer is cleare , sinne is the worst thing that is , but the existence of sinne is not ill : otherwayes ( saith augustine ) god should never permit it to be . yea sinnes being in the world , is ( silva justiciae divinae , officina gratiae christi ) a field for the glory of revenging justice , and sinne is the work house of the pardoning grace of god . and therefore there bee good reasons why the lord should permit sinne , and such sinnes . 1. that there may be roome in the play for pardoning grace ; the colour and beauty of free grace had never beene made obvious in such a way , to the eye of angels and men , if sinne had not beene . 2. there had beene no employment for the mercy of a soule-redeeming jesus . 3. wee should not have had occasion in the eares of angels , to hold up for ever and ever the new psalme of the praises of a redeemer . 4. by this , nature , clay , and fraile nature , and selfe-dependence is cried downe , and god exalted . 5. by this , the humble love of the contrite and broken in heart is necessitated to kisse the bowels of him who bindeth up the broken hearted mourners in sion , and furrowes of blood put to reall acknowledgement of everlasting compassion . 6. hence also are minors and poore pupils put to improve their faith and dependence upon so kingly a tutor , as never enough loved and admired jesus christ . 7. hence , to the praise of grace , satan hath faire justice , and that ( in foro contradictorio ) in open patent court , when clay triumpheth over angels and hell , through the strength of jesus christ . the other question is also soone answered : why should the cause of god be so oppressed , and his churches garments rolled in blood ? but 1. god must bee knowne to bee god in his owne chaire of estate , and hee must be the saviour of israel in the time of trouble . 2. satan , prelates , papists , malignants , shall be vnder-workmen and kitchin-servants to him who hath his fire in sion , and his furnace in jerusalem , to purifie and refine the vessels of mercy in the lords house . 3. christs bride must know that this is their inne , not their home ; their pilgrimage , not their countrey ; otherwise our lord knoweth how to lead his passengers to heaven , not by sea , but by dry land . 4. all must see that the losse of men is not the lords losse , but the gospels gaine . 5. his glorious grace must be commended who suiteth in marriage a spouse to himselfe , in no place rather then in the furnace , esay 48. 10. 6. prayers and praises must bee the rent paid to him to whom belongeth the issues from death . the lord hath a great worke now on the wheeles in britain ▪ be very charitable of our lords dispensation , though the slaine of the lord bee many in england and ireland , looke not on the darke side of gods providence , or on the blacke and weeping side of his dispensation ; widdowes are multiplied almost as the sand of the sea ; children weepe and cry , alas my father ! mothers in ireland die twice , when they see their children slaine before their eyes , and then are killed themselves . oh! ( say men ) why doth the lord this ? behold , the faire and smiling side of gods providence ; contrary windes from rome , from hell , by the art of omnipotency , promove the sailing and course of christs ship . 1. god is now drawing an excellent portract of a refined church , but with the inke of the innocent blood of his people ; say not , what is the lord doing ? or , is there knowledge in the almightie ? who hath given the lord counsell ? better wee be his courtiers , then his counsellors . 2. if we love the dust and the stones of sion , psalme 102. 14. christ is ravished with one of his churches eyes , and with a chaine of her neck , cant. 4. 9. god loveth his owne glory more ardently then i can love it . 3. the church is dearer bought to jesus then to me or you ; hee hath given too great a price for her , to lose her . 4. rather when wee cannot see to the bottome of providence , beleeve upon plain trust , and say as esay 8. 17. i will wait upon the lord that hideth his face from the house of jacob , and i will looke for him . part. 2. [ in every dominion of my kingdome . ] this is the second part , wherein the parties to whom this law is given , are expressed in their universalitie , as they are , v. 25. to all people , nations , and languages that dwell on all the earth , peace : whence observe ; that nations without the visible church never wanted means , either ordinary or extraordinary , to know god ; though we cannot in reason say that the decree or law of a heathen king is the arminian universall grace , yet some means all have : and god hath laid open foure bookes to all nations . 1. that booke of creation of the heavens and his workes , psalme 19. 1. the heavens , mesappe-rajim cevodel , doe booke , and register the glory of god , romanes , 1. 20. 2. the booke of ordinary providence is a chronicle or diurnall of a god-head , and a testimony that there is a god , acts 14. 17. acts 17. 27. 3. there is a booke of the extraordinary workes of god , and some report of the true god , upon occasion carried to nations without the borders of the visible church ; as our text saith : and rachab saith , josh. 2. 10. we have heard how the lord dryed up the red sea , &c. but as children sport themselves and play with the pictures in a booke , and with the gold on the covering of the booke , and the ribbins , not knowing the sense and meaning of this book ; so doe we sport our selves in looking on the outside of these three bookes , not searching it to reade and understand the invisible things of god , his eternall power and god-head , rom. 1. 20. 4. the booke of mans conscience , rom. 2. 14 , 15. doth speake of god to all nations , though now by reason of our sinfull blindnesse and dulnesse , that book be uncorrected , and dimme-printed , written with white and watery ink , so that we see not god distinctly in it ; yet all these foure serve to make men without excuse , because , when they know god , they glorifie him not as god , neither are thankefull , rom. 1. 20. but this condemneth us to whom there is laid open a better , and fairer , and learneder piece , psal. 19. 7. use . the law of the lord is perfect , converting the soule . yea , if christ in the gospel had not come to us , we should have had no sinne ( no evangelick guilt of unbeleefe ) but now wee have ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) no shift of law , no cloake for our sinne . hence , though this island be in a more blessed condition , by reason that the sunne shineth in his strength and light in our meridian , ( god hath not done so to every nation , psal. 147. 19 , 20. ) yet by reason of despising salvation in this day-light of the gospel , we are in a most dangerous condition . 1. because sodomy is not so hainous a sinne as unbeleefe , and the despising of the gospel , matth. 10. 15. for evangelick unbeleefe is against the flower and garland ( to speake so ) of the excellency of god ; not onely against a creator , but against a saviour , and against those most lovely and soul-ravishing attributes of god , his mercy , goodnesse , free-grace , longanimity , patience , bowels of compassion : and therefore an unbeleeving covenanter with god in england and scotland , is to looke for a hotter furnace in the lake of fire and brimstone , then one of sodome and gomarrah . 2. because there is some exception against the law-vengeance , for the gospel is a cleare exception against those who are under the law-curse , john 3. 16. but there is no exception against the gospel-vengeance : this is a year and age , and eternity-vengeance , for the finall rejecter of the gospel hath not a sacrifice for sinne to looke to , as the law-breaker hath , heb. 2. 1 , 2. heb. 10. 26 , 27. 3. the rejecting of the gospel is a fighting against the spirit of the gospel , whereas the law is but a letter : and unbeliefe is a sinne against the holy ghost , though it be not alwayes the sinne against the holy ghost ; therefore are the despisers of the gospel kept , as desperate robbers are , to the judgement of the great court day , and chained up and fettered to the last and terrible vengeance , 2 thes. 1. 8 , 9. deut. 32. 22. heb. 10. 26. o tremble and stand in awe of this high treason , for your sinne is not like sodomes , nor like the despising of the religious decree of such an heathen king as darius . but ere i proceed , it may be asked , is unbeliefe a greater sinne then sodomy , which hath a cry up to heaven ? unbeliefe soundeth no such cry to heaven ? i answer : hainous sinnes against the second table are borne with a shout and a cry in their mouth , and are very broad-faced and bloudy , and have more of a naturall conscience in them , because the duties of the second table are written in our heart in fairer print , and in a bigger character then the duties of the first table . therefore naturall men can heare the cry of these sinnes ; and that is our corruption , that a man is more wounded in minde if he offend his earthly father , then if he blaspheme his heavenly father , the great and eternall jehovah . but the duties of the first table are written in our heart by nature , in a more dimme and obscure way , and hath lesse of naturall conscience ; and the principles of the gospel are not written in our heart at all , at least as they are evangelicke , we know them not but by revelation , gal. 1. 15 , 16. mat. 16. 17. and therefore sinnes against the gospel are borne dumb , and being more cleanely and spirituall sinnes , they have no shout or cry against the conscience , except in so farre as they are enlightened supernaturally , in whom unbeliefe hath a stirring and a paine of conscience . hence observe a considerable difference by the way , betwixt the naturall and renewed soule : a naturall man may be pained in conscience with parricide , robberies , acts of cruelty , but never shall you heare him troubled in minde with unbeliefe , and doubting of a god-head , and the soules immortality , as judas was wakened in conscience for bloud and treachery against his innocent master , but not for unbeliefe and blasphemy , whereof he was guilty in an high measure . but the renewed are troubled with spirituall sinnes , which are onely discerned by a spirituall and supernaturall light , as with unbeliefe , ignorance , security , wandring of heart in prayer , doubtings of a providence that ruleth all . also it may be questioned , how it commeth to passe that god sendeth not sufficient helps to all nations , that they may come to the knowledge of the truth and be saved ? i answer shortly : it is enough that he giveth sufficient meanes in this sense , that gods justice is cleared , and men are without all excuse , in that they wilfully lose themselves . 1. men are not formally guilty because they are not saved . 2. nor are all men guilty because the gospel commeth not to them . 3. nor are they all guilty because they beleeve not ; for how shall they beleeve in him , of whom they have not heard ? romans 10. 14. but they are guilty because they doe not use that which is given them for god . object . 1. but god gave me no more grace , and what can i doe without grace ? answ. this argument toucheth those who heare the gospel , as well as those who never heard of it : and it is a chiding with the soveraigne lord , because he gave not efficacious grace to all : and patrons of nature , and arminians , are no lesse straited with this incomprehensible dispensation of god then we are . object . 2. but if i had had such grace as god gave to peter , i should have beleeved . answ. it is the carnall mans argument , rom. 9. 18 , 19. if he have mercy on whom he will ; he cannot be angry against me , who do not beleeve , for no man resisteth his will . yea , but as the clay should not dispute with the potter , so the clay having a corrupted will , doth wilfully refuse to beleeve , and the creatures willing disobedience , and gods free decree of denying grace , doth meet in one , for which cause the creature is justly condemned . object . 3. but more grace should make me beleeve , and more grace god denieth to me . answ. it is easier to complaine for what we have not , then thankfully to use what we have . if the creditor crave the payment of ten thousand pounds from a land-waster , it is bad payment to say , you are to be blamed that i pay not , because you lent me not twenty thousand pound . object . 4. but i have a strong inclination , and cannot resist when i am tempted . answ. o lame vessel , tremble , but dispute not . 2. it is lawfull to complaine and sigh under those fetters , rom. 7. 24. but unlawfull to childe and excuse sinfull rebellion . part. 3. that men tremble and feare before the face of the god of daniel . in this third part we have to consider these two : first , who commandeth trembling and feare . secondly , the thing commanded , trembling , and feare . 1. the commander is darius , but whether converted , or not , is a question . i thinke there is no ground to hold that he was a converted man : 1 because all that he commandeth , is trembling , and feare of god ; upon the occasion of a miracle , the positive worship of god is not commanded . 2. he calleth not god , his god , but the god of daniel . 3. he acknowledgeth daniels god to be the living god , but doth not command that he onely shall be served , and all dead gods cast off . 4. the babilonish history sheweth he still kept his idol-gods . 5. the rise of this proclamation is a miracle , and such as breedeth rather a servile feare then a filiall adoring of god . 6. there is nothing here of the meanes to instruct his people in the knowledge of the true god : and to command religion without information of the minds , is rather tyranny over the conscience , then true zeal : hence unrenewed men may out of the dominion of a convincing light , be forced to acknowledge the lord , when yet the will and affections are not subdued to the knowledge of god . hence i expresse my thoughts in this point , in these assertions . 1. assertion . the naturall conscience is not its owne lord in knowing , bleeving , and confessing something of god . for , first , devils believe there is a god , but they tremble , iames 2. 19. they beleeve against their will , as a man condemned to death for a crime , beleeveth he must die , but his will is opposite to his faith . iudas awaked cannot chuse but beleeve a vengeance . light is a king , and a conquerour sometime . 2. you seldome finde but enemies have given a testimony , now or then , for god . exod. 14. 25. let us flee , ( say the egyptians ) for the lord fighteth for them , against the egyptians : pharaoh being mastered in conscience with the plague of haile mingled with fire , saith , exod. 9. 27. i have sinned [ this ] time : the lord is righteous , and i and my people are wicked : deut. 32. 31. for their rocke is not as our rock , our enemies being iudges : psal. 126. 2. then said they amongst the heathen , the lord hath done great things for them . sauls conscience speaketh truth , in a dreame , through his sleepe , though he went to bed again , 1 sam. 24. 17. thou art more righteous then i , so speaketh he to david . the devill can say no otherwayes , luke 4. 34. i know thee who thou art , the holy one of god . pilate must say of christ , i finde no fault in him . caligula his feare must make his faith a lyar , and when he heareth a thunder , say , mine eares heare the god which my heart denieth to have any being . nero cannot say but hell is begunne in his soule before the time . the apostate iulian said , vicisti tandem galilaee , at length , o iesus , thou art victorious . paul the third , a monster of men , said dying , i shall now be resolved of three things : 1. if the soule be immortall : 2. if there be a god : 3. if there be a hell . plinius the second wrote to the emperour , that jesus christ was a great prophet , and a holy man . many papists of old gave testimony that the waldenses were holy men . many at rome , said luther , was for the truth , and counselled that leo the tenth would reforme the church , as guiciard . hist. l. 3. saith . malignants on their death-bed have said , the parliament of england is for justice and religion , and scotland contend for the purity of the gospel ; and let but adversaries aske at their conscience in cold blood , whether the world , and their own ease , or the truth of god bottomed their conscience in following the wayes of cavaliers ; and aske , on whose side are lies , perjury , blaspheming , mocking of godlinesse , the idolatrie of the masse . assertion 2. the will and affections have a dominion over conscience in many things ; in that , 1. there is a covenant betwixt conscience and concupiscence , while ( as chrysostome saith ) men beleeve not what they know , but what they will , and will is halfe play-maker in their faith , 2 pet. 3. 5. of this they are willingly ignorant : excellently is it said , ier. 9. 6. bemirmah , in deceit they refuse to know me , saith the lord . the will hath a pack-pull on the minde : light and malice , minde and will are vowen through other , the wills malice soureth and leaveneth the minds light , as rotten matter mixed with good wine overmastereth it , and taketh taste and colour from it . 2. the will and affection hath power to suspend the acts of , considering of christs excellency : 2. sinnes horrour : 3. truths beauty : 4. the sweet peace of obedience to god : 5. the eternitie of heaven and hell . hos. 7. 1. the theefe cometh in , and the troopes of robbers spoile without , and they say not in heart , that i remember all their wickednesse . the will and affections should ingage and take the minde suretie and oblieged to consider of god and his wayes : but it is here as when a merchant cometh in , and overbiddeth the customer , and causeth the seller and the customer part company . when the minde is upon this or the like : what shall the wrath or the smiles of a king doe to mee , when my eye-strings shall bee broken ? what thoughts can i have of gaine , lust , pleasure , court , when wormes shall make their nests in my eye-holes ? in these , affections come in and divert the minde from such precious thoughts ; and here bee two errours in the will : first , a sort of wicked diverting of the minde from necessary truths . secondly , a will-heresie , when faith and divinity is swallowed up in the will and affections . 3. the will and affections resist truth in the minde , as act. 6. 10. the adversaries could not resist the wisedome and spirit by which stephen spake : then their minde was convinced , act. 7. 51. you doe alwayes ( saith stephen ) resist the holy spirit . behold , they could not resist light , yet they doe of malice , resist light . 4. the will and affections can imprison and cast in fetters truth , rom. 1. 18. they keep the truth of god captive , or in bonds : though truth sometime break the fetters , and bolts , and escape , and come out to a confession , yet they apprehend truth againe , and lay it in fetters . assertion 3. the onely saving grace of god , infused in the mind , will , and affections , doth subdue the conscience to truth , and obedience of the truth . grace is the greatest conquerour of all . jer. 20. 9. i was weary with forbearing , and i could not stay . act. 4. 20. we cannot but speake the things which we have seen and heard . new wine must have vent . vse 1. we would beware of sinnes against light , these are under water in the ship , and are sinking sins ; a reformation hath beene calling on you , and offering it selfe to you these fourescore yeares , and men have beene saying , it is not time to build the house of the lord : and consider i pray you , how fearefull it is , for men not to stoup and fall downe , as taken captives to the truth of god , for every thought should bee brought as an apprehended souldier and a captive , to the obedience of christ , 2 cor. 10. 5. and specially the land is to be humbled for such sins as by the light of the gospel hath been cried against , as luxury , vanity , pride , and fulnesse of bread , uncleannesse , swearing , lying , unjustice , oppression , but especially multiplied altars , idolatry , superstition , wil-worship . vse 2. the honourable houses are to beware of the halfe reformation of darius ; nothing more odious to god then ▪ 1. a negative devotion : nebuchadnezzar thinketh hee hath done all if nothing bee spoken amisse of the true god , dan. 3. 29. 2. agrippa his almost a christian , is not a christian at all , ier. 3. 10. yet for all this her treacherous sister judah hath not turned to me with her whole heart . 3. god detesteth lukewarmnes , and coldnes in his matters . 4. hee hateth a mixture , it is a marke put on samaria , 2 king. 17. 33. they feared the lord , and served their owne gods ; this is that which bringeth the stretched-out arm of the lords fury on the land , zeph. 1. 5. because they sweare by the lord , and by malcom , and because the people halteth betwixt the lord and baal , 1 king. 18. 21. and it is johu his reproachfull reformation , 2 king. 10. 28. thus jehu destroyed baal out of israel . 29. neverthelesse he departed not from the sinnes of jeroboam the sonne of nobat ; o how fearfull to be under this ? he is for the good cause , neverthelesse he knoweth nothing of the power of religion , so hee is right in the house , neverthelesse , he complaineth much with malignants . it is knowne to you all when the whore of babylon was cast out of the church , that shee left behinde her a gold ring , and some love tokens , i meane episcopacie , and humane ceremonies ; this was the whores policy to leave a token behinde her , that she might finde an errand in the house againe : and shee was indeed returning to the house to demand her love-token again , but it shall bee heavenly wisedome to make a perfect reformation : keep nothing that belongeth to babylon , and let not a stone , to be a corner-stone or a foundation , bee taken out of babylon for the building of the lords house , for they are cursed stones . [ that they tremble and feare ] in part 2. of the third member of our text we are to consider , that iehovah is to bee looked and served with feare and trembling ; upon these sixe grounds all applicable to the present condition of times . 1. he is a great god , ier. 30. 6. for as much as there is none like unto thee o lord , thou art great , and thy name is great ; who would not feare thee , o king of nations ? ier. 5. 22. feare ye not me , saith the lord ; will ye not tremble at my presence , which have placed the sand for the bound of the sea , &c. alas we fancy to our selves a little god , and a great mortall king , therefore we tremble at the one , and feare not the other ; so when we have to doe with an earthly power , the soule is servilely timorous ; when we have to doe with god , the conscience is all made of stoutnesse . 2. the sinnes of the land should make us tremble , esa. 24. 16. but i said , my leannesse , my leannesse , woe unto me , for the treacherous dealers dealeth treacherously , ier. 23. 9. my heart within me is broken , all my bones shake , &c. psal. 119. 53. horrour hath taken hold of me , because of the wicked that keep not thy law : what should the sins of court , of prelates , make me tremble ? are they my sins ? yea 1. every sin that i am not grieved for is mine . 2. he never mourned for his own sins , who is not humbled for the sins of the land . 3. a gracious samuel will own the sins of saul . 3. gods great workes call for trembling , habak. 3. the prophet considering gods walking through the red sea with his horses , maketh him say , though it was a worke of mercy , verse 16. when i heard it , my belly trembled , my lips quivered , rottennesse entred into my bones , and i trembled in my selfe . o tremble at this lord , who hath , 1. wrought state miracles , if not miracles in nature ; hee hath commanded the sunne of righteousnesse to stand still in the meridian of brittain . 2. he hath divided our red sea . 3. he hath brought us backe from the bordell-house , and renewed a covenant with us . 4. our enemies are fallen , and those are inlarged who were banished , imprisoned , vexed by prelates for the haynous crime ( as they thought ) of pietie , holines , and orthodoxie . tremble at his goodnesse , feare the lord and his goodnesse , hos. 3. 5. rejoyce in trembling , psal. 2. 11. an ingenuous minde feareth debt , mercies tendered to us are debts lying on us ; o how shall we repay him ? what shall we render to him ? are wee not banckrupts to mercy and the goodnesse of god . 4. tremble at gods judgements , psal. 119. 120. my flesh trembleth for feare of thee , and i am affraid of thy judgements , jer. 4. 19. my bowels , my bowels , i am pained at the very heart , my heart maketh a noise within mee , i cannot hold my peace , because thou hast heard , o my soule , the sound of the trumpet , the alarme of warre . here is a waste field of trembling : god in germany is god to be feared in all places , for in these lands the wife could scarce have the halfe of her husband to bury , the best halfe hath beene blowne up in the aire with fire-work . 2. horse hath beene esteemed good meat . 3. in ireland the mothers have heard their young children aske mercy at the rebell with his skainzer cutting the throat of her sonne ; and hath not the sword multiplyed widdowes , and multiplyed orphans in this land ? it is fearfull to man to bide it out , as a warre , whether gods displeasure will or no . 5. we are exceedingly to tremble at his anger , amos 3. 8. the lyon hath roared , who would not feare ? when god doth but seeme to be angry . the children of god have beene distracted , and almost besides their wits with gods terrours , psal. 88. 15. and they were scarce in the suburbs of hell . is there not cause to feare , if any of the land breake the oath of god , that the flying roll and book of vengeance , twentie cubits long , and ten cubits broad , shall enter into such a mans house , and remain in the midst thereof , and shall consume it , both timber & stones ? zac. 5. 4. when god declareth himself angry , mountains and hils do tremble , psal. 114. 3. the sea saw it , and fled , jordan was driven back . 4. the mountaines skipped like rammes , and the little hils like lambs . 5. what ailed thee , o thou sea , that thou fleddest ? thou jordan , that thou wast driven back ? ver. 7. tremble thou earth at tho presence of the lord . hab. 3. 10. the mountains saw thee , and they trembled . that god is now angry , it may appeare , 1. because your adversaries never prospered in any warres before , and now the lord hath girded them with strength . 2. the godly man is taken away , it is cleare then there is evill comming , esay 57. 1. mich. 7 1. when an old sheep fleeth into an hedge , it is like a storme is comming . 3. there be more bloud shed then would have recovered the palatinate . 6. we are to tremble when the lord is like to depart ; and that christ and the gospel shall depart from this kingdome , is intended by papists and prelates , for the extirpation of protestants and protestant religion , is the designe of babylon , and of those in whom is any of her spirit : and consider what this is , hos. 9. 12. though ephraim bring np children , yet wil i bereave her of them , that not a man shall be left ; that is a sad condition : but this is a sadder case comming , also wo be to them when i depart from them , zach. 11. 9. then said i , i wil feed you no more . nay , but ( say some ) we are not to tremble at that , if the gospel be removed , and popery come in , we shall have the good old world , and plenty of all things : take heed of that good old world ; in these same words , i will feed you no more , that which perisheth , let it perish , and that which is cut off , let it be cut off , and let the rest eate the flesh one of another : woe , woe to the land if the lord depart from us , and remove his kingdome : this is worse then the sword , therefore let christ have welcome in the land , and his throne be exalted , and his temple builded , that hee may delight to come and fill the temple with the cloud of his glory . [ that they tremble and feare . ] darius requireth outward subjection to the god of daniel , even trembling and inward subjection , feare ; and both being put together , he then would teach , that the true god should have the highest bensill and outmost pitch of the strength of the affections of feare , desire , joy , love , &c. hence it may bee questioned , whether or no , affections in their highest pitch are conducible in gods service . i answer in these assertions . 1. assertion . those affections which goe before the deliberate acts of understanding , doe overcloud and mist reason , and marre the acts of beleeving in god , and serving and obeying god , luke 24. 41. the disciples beleeved not for joy , and wondered : so hungring for christs presence doth sometime hinder faith , and this is seene here , tam misere cupio ut vix credam , i so eagerly long for christ , that i beleeve never to enjoy him . 2. assertion . the more grace , the lesse passion ; i meane the lesse inordinate affection ; this is cleare in christ jesus , in whom was the fulnesse of grace , and therefore affections in him were rather actions , then passions , iohn 11. 3. jesus groaned in spirit and was troubled , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he troubled himselfe , christ did call upon sorrow to rise , and sorrow in him did not arise uncalled ; affections in christ were servants , in us they are masters . there is mud in our bottome , even when our affections are liquid and cleare in the brimme , especially the sensitive part is clayie and drimmely water . 2. grace is a good stirseman , and overmastereth passion ; and reason , in the renewed man , is made a masse of grace ; and the most mortified have most reason , and strongest light , romans 8. 7. the carnall minde ( that is , the unmortified minde ) is enmitie with god , philippians 3. 8. yea doubtlesse , and i count all things losse for the super-excellent knowledge of god in christ iesus my lord . then he was dead to all his priviledges , that hee might excell in the knowledge of christ ; and where there is little or no mortification , there is little or no heavenly light : therefore , 2 pet. 3. 5. walkers after their lusts , and mockers and scoffers at the day of christs second comming , are willingly ignorant , and brutish in that which they should know , and so there is as much clay in the fountaine as water . 3. assertion . the more faith , the lesse passion ; for as some say of the sunne , that light is not an accident of the sun , but the essence thereof , so as the sunne is but a masse and body of pure light ; so is faith a globe of heavenly light of reason . the beleever is the most reasonable man in the world , hee who doth all by faith , doth all by the light of sound reason , and paul , 2 thess. 3. prayeth to be delivered from unreasonable men ; but how unreasonable ? because verse 2. they have no faith : faith is a beame of heavens light ; idolaters are farre from faith , and so they are cruell and superlative in passions of anger , hatred , envie : for this cause babylon is fat with drinking much blood . when mortification is commanded , rom. 12. 1. it hath the name to be called reasonable service to god . 4. assertion . if the action bee done in faith , the more affection in the action , the better : but if it bee not done in the light of faith , the action is the worse . jehu casteth downe altars from anger and fury , not from faith : hezekiah casteth altars from the light of faith and zeale . if a strong ship bee faire before the winde , if all other things bee right , the more winde the better : so two principles of grace in hezekiah , are better then one carnall principle in iehu . in reformers of the lords house , and in those who purge the temple , and cast out the buyers and the sellers , there should bee strong affections of love , anger , zeale ; but all these are bad principles , if there bee not much light of sound faith in reformers , yet a caution is here needfull . in actions of the second table , where our selfe , or our neighbour , and not god or religion hath place , the higher bent the affection bee , the action is the worse ; duties to prince , parents , husband , wife , children , parliament , require not all the love , all the feare , all the joy ; halfe love is best here , and it is good that love , feare , joy , desire , anger , goe by ounce weights ; but reformation , god , religion calleth for all the heart , all the soule , all the strength , psalme 42. 2. davids soule and his flesh are allowed in seeking after the living god , to long , to faint , to cry out with a shout for the living god ; so more affection should bee for christs fundamentall lawes , for religion , then for the fundamentall lawes of a kingdome , or for the power and priviledges of parliament . and it is cleare in ill actions , the lesse affection the better ; pilates slaying of christ , had lesse hatred and envie , then the scribes and pharisees killing of him ; and the more innocent that the affection bee , the bad action is the lesse evill : feare is a more innocent affection then hatred . those who out of feare desert the lords cause , are not to be punished in that degree with those who out of malice and hatred to the truth joyned to the malignant faction . how ever , god challengeth the floure of our affections , and it is a sweet thing to spend the vigour and floure of the affection upon god , and if you had ten tongues to speake for god , a hundred hands to fight for him , many lives to lose for him , achitophels wisedome to imploy in his services , except you engage the heart and affections in his service , you doe nothing to him . if prelates , papists and malignants bee hated onely as hurtfull to your state , to the gaine and externall peace of the common-wealth , and not as gods enemies , as idolaters , as they are under the king of the bottomlesse pit , the antichrist , and comets who borrow light from that fallen starre , and not as servants to our king ; the warre is shedding of innocent blood ; heart reduplications in the affections doe mightily invert the nature of actions ; jehu 2 kings 10. 30. 31. did right in the sight of the eyes of god , and did to the house of ahab according to all that was in gods heart ; yet because hee did it with a crooked and bastard intention , for his owne honour and idol ends , his obedience is , hosea , 1. 4. murther before god . art . 4. [ the god of daniel . ] this is the fourth point considerable here . darius speaketh of the living god , as naturall men doe , with a note of estrangement of affection , he applyeth him to daniel , as the god of daniel , but applyeth him not to himselfe , as making him his owne god , but rather doth insinuate that hee had another god then daniels god : so doe naturall spirits destitute of faith stand afarre off from god , and bide at a distance with god , whereas onely faith can claim interest in god , and father it selfe upon the lord . laban speaketh thus to jacob , gen. 31. 29. the god of your father spake to mee yesterday , exod. 8. 25. pharaoh called for moses and aaron , and said , goe yee sacrifice to your god in the land , 1 king. 13. 6. jeroboam saith to the prophet . entreat now the face of the lord thy god , and pray for me : and rachab speaking in the name of the people of jericho saith , iosh. 2. 11. for the lord your god hee is god in the heaven above , and in the earth beneath ; unbelief maketh the unbeleever that which he is , even a bastard and stranger , not a sonne nor an heire ; whereas faith challengeth right and heritage in god , psalme 5. 2. hearken unto the voyce of my cry , my king and my god , psalme 7. 1. o lord my god , in thee doe i put my trust . psalme 18. 1 , 2. the lord is my strength . the lord is my rock , my fortresse , and my deliverer : my god , my strength in whom i will trust , my buckler , and the horne of my salvation , my high tower ; here bee nine relations , nine my'es . 2 chr. 20. 12. our god , wilt thou not judge them ? ezra , 9. 6. o my god , i am ashamed , &c. dan. 9. 4. and i prayed unto the lord my god : the three children say , daniel 3. 17. our god is able to deliver us , ioh. 20. 28. thomas said , my lord , my god . daniel here is made proprietor and heritor of the true and living god ; and darius and all his people have their owne gods , called the gods of nations , and darius puteth it as a ground , that the god which any man serveth , and trusteth in , hee hath a relation to him , as to his owne god : every man may by law claime what is his owne . hence are these two questions to be discussed . 1. quest . whether application bee essentiall to faith or not ? 2. what ground have those who heare of god , and those within the visible church , to call god their god . for the discussion of the first , these following assertions may resolve us . 1. assertion . faith is more then a naked , hungry , and poore assent to the truth , there is in it a fiduciall acquiescence and a leaning upon jehovah , expressed by divers expressions full of marrow , as psalme 22. 8. he trusted , the hebrewes say , he rolled himselfe on jehovah ; which is , when a wearied man sweating under a burden casteth himself and his burden both upon a place or a bed of rest gol el-jehovah as that psal. 55. 22. cast thy burden on jehovah , and 1 pet. 5. 7. roll all your care on him , psalme 37. the chaldee paraphrase saith on the place , for [ he rolled himselfe on god ] i spake prayses to god , which holdeth forth , that faith is a worke of the heart and affection , rather then of the minde ; so psalme 37. 5. resigne , and give over , or roll over thy wayes to the lord , as jerom doth well turne it ; bibl. complutense , flee in to jehovah . psalme 18. 18. they prevented me in the day of my calamitie , but jehovah was my stay ; referring this to the lord his bearing up of davids heart in his trouble ( which in reason cannot be denied ) mis●gnan is , ( as arias montanus turneth it ) fulcrum ; junius , scipio , or baculus ; the seventy interpreters {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the lord was davids stay and his staffe : so is the word used , esay 3. 1. the lord taketh from judah the stay and the staffe ; and it is not evill that christ is the sinners stay , and the lamed mans staffe , esay , 26. 3. thou wilt keepe him in perfect peace , whose minde is stayed ( as a house holden up by a proppe ) on thee , psalme 112. he that feareth the lord , is not afraid of ill tidings because his heart is fixed : samuch libbo , leaning on the lord ; and beleeving is not simply in the word , a giving credit to god , in what hee saith ; but it is when men put their weight on god , as esay , 10 20. the residue of israel shall leane upon the lord , the holy one of israel : and so is the word , micah . 3. 11. they leane upon the lord , saying , is not the lord amongst us ? and faith is termed , hebrewes 11. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the substance of things hoped for : some doe not ill expound it to bee the pillar and ground-stone of the soule , in expecting good from god ; and so is it the buckler of faith , ephes. 6. 16. and these two words say , that faith is a most valiant souldier , which yeeldeth not to that which commeth against it , but that the beleever , when hee is killed and fallen , doth still stand and live . doeg is thus made a wicked man , psalme 52. 7. loe this is the man that made not god his strength ; mahhuzzo , his fortitude , saith jerome ; and in the matter of giving assent to truthes . consider in this comparison , how faith layeth it selfe upon god : there bee six men condemned to die for treason ; the king sendeth a sealed pardon to one , all the sixe reade the pardon , and all believe it is the true deed of the prince , but five of them doe beleeve it with sorrow , and no love to the prince , because their names are not in the pardon ; but the pardoned man beleeveth it , not onely as true , but his heart cleaveth to it with a heate and warmenesse of soule resting upon the grace of the prince : so doth the believer thrust his heart upon christ , and his free grace , and hath a soule-kindenesse to the promises , when hee heareth them , which is not in these , who onely take the word as true , canticles , 8. 5. who is she that cometh upout of the wildernesse associating , or neighboureth her selfe upon her well-beloved ? faith maketh christ a neighbour and a companion to the soule , and therefore here must bee an application of the heart to god in christ . 2. assertion . some even deserted and missing the lord to their feeling , may , and doe apply him to themselves , as their owne lord . psalme 22. 1. my god , my god , why hast thou forsaken me ? canticles 5. 6. i opened to my well-beloved , and my well-beloved had withdrawne himselfe ; then a god hiding himselfe , and withdrawing his felt love to my faith , may be my god . esay 49. 14. zion saith , my lord hath forgotten me : so mary magdalen saith , iohn 20. 13. they have taken away my lord , and i know not where they have laid him : then hee may be a forgetting and taken away lord to my feeling , and yet to my faith also my lord ; as though i were in hell and christ in heaven , i may beleeve and apprehend the relation standing to mee , as the wife may beleeve that the angry and the forsaking husband is still her husband ; gods glooming sometimes doth not breake the relation of a lord or saviour to mee , no not in my apprehension and feeling . 3. assertion . to beleeve that god is my lord , who from eternitie did chuse mee , and of intention sent christ to die for mee , is not essentiall to saving faith ; for the doubtings of many beleevers who dare not say ( hee is my god ) and yet dare not renounce god , or give over their claime and interest in christ , doth evidence manifestly that such doubting ones doe also beleeve , though they cannot beleeve so much as appropriation of christ as proper possession . hence two cases they be in , who thus doubt . 1. they beleeve but in the darke ; they stay on jehovah , and yet see no light , esay 50. 10. as children say their lesson sometimes without their booke , and as those who are in the darke make their hands serve for their eyes , and grope with their hands stretched out , when they cannot see with their eyes . 2. they be ready to halfe the covenant , and to divide it betwixt god and their soules , and beleeve god to bee a father , and yet dare not say they are gods sonnes : so the prodigall divideth , as it were , the relation of a father , from the relation of a sonne , which is the bad logicke of unbeleefe , luke 15. 18. i will arise and go to my father , and say , father , i have sinned against thee ; then hee beleeved him with a broken and halting faith to bee his father , yet his petition , saith hee , did not fully beleeve himselfe to bee a sonne , and therefore hee craveth a place in the house inferiour to a sonne , ver. 19. make me as one of thy hired servants . the other question is , what warrant hath any weake doubter to beleeve that god is his god in christ ? and there bee two grounds on which the doubt is bottomed . 1. no man knoweth whether he be elected or reprobated , when he is first charged to beleeve . 2. the lord is not really ( a parte rei ) the god and the lord of the thousand part , who heareth the gospel , and are condemned , because they beleeve not on the onely begotten sonne of god : i set downe these assertions for an answer . 1. assertion . the question is often , not so much whether a poore soule would have christ or no , ( for there is no question of that ) as if hee would have christ to bee his god , in his owne legall way , that is , if hee would first be holy and worthy , and then take christ for his saviour . 2. assertion . gods decree of election , or his intention to save me , is not the proper object of my faith , but rather of my sense and feeling : wee goe mightily beside the line , in the method of beleeving , when we goe to beleeve at first gods intention to save me : the order is , being humbled for sinne , wee are to adhere to the goodnesse of the promise , not to looke to his intention to persons , but to his complacencie and tendernesse of heart to all humble sinners : so paul , 1 tim. 1. 15. embraceth by all meanes that good and faithfull saying , iesus christ came to save sinners ; before he put himselfe in as the first of these sinners , as the condemned man beleeveth first the kings grace and clemencie to all humbled supplicants , who sueth for grace , before hee beleeve grace to himselfe ; and if this were not , the method of applying christ were unreasonable . the woman diseased with the bloudy issue , heard of jesus , and therefore came and touched the hemme of his garment : what had she heard ? nothing of his exorable kindnesse and tender mercy towards her selfe , but towards others , and upon this beleeved ; so a rope is cast downe in the sea to a multitude of drowned men , and all are bidden , for their life , lay hold on the rope , that they may be saved ; it were unseasonable and foolish curiositie for any of these poore men , now upon death and life , commanded to hold fast the rope , to dispute whether did the man , who cast downe the rope , intend and purpose to save me , or not , and while my minde be at a point in that , i will not put out one finger to touch the rope : but foole , dispute with hands and armes , and lay hold on the remedy , and doe not thou begin a plea with christ , and leave that question to another time . a prince proclaimeth a free market of gold , moneyes , fine linnen , rich garments , and all precious jewels , to a number of poore men , upon a purpose to enrich some few men , whom of grace he purposeth to make honourable courtiers and officers of estate ; all these men are now not to dispute the kings secret purpose , but to repaire to the market , and to improve their princes grace , and buy without money . christ holdeth forth his rope to drowned and lost sinners , and layeth out an open market of the rich treasures of heaven ; doe thou take it for granted , without any further dispute , as a principle after to be made good , that christ hath thoughts of grace and peace concerning thee , and doe but now husband well the grace offered , lay hold on christ aye while he put thee away from him , and if there be any question concerning gods intention of saving thee , let christ first move the doubt , but doe not thou be the first mover . 3. assertion . it is true , your christian name , john , peter , anne , mary , are not in the new testament , but here is as good and better , and a more individuall designation then your christian name , if thou bring sinne with thee to christ , and there be no man but hee hath this name , bring a lost soule with thee . luke 19. 10. the sonne of man came to seeke and to save that which was lost . matthew 9. 13. christ saith , i am not come to call the righteous , but the sinners to repentance . then if it be said , what is thy name , who layest hold on christ ? there is an answer , my name is a sinner . 2. leave , behinde thee , righteousnesse when thou commest to christ , thou mayest easily leave true righteousnesse behinde thee , and come without it , because true righteousnesse of thy owne is a non-ens , and just nothing , and nothing is the proper heritage of the poore ; bring want and povertie with thee , and there is another name , say , lord jesus , my name is not in the royall promise of grace made to traitours and rebels against the crowne of heaven , but my name is povertie , they call me want and necessitie ; and all men hitherto hath these two names , sinners , poore and unrighteous ; but three bring some feeling and sense ; come wearied and laden , and then thou hast a third name . this is harder , yet it is amongst the most easie things required of thee ; the law which worketh ( if it were felt and heard ) will worke this in thee , and though then thou want it , thou hast that which is nearest to it , even sinne ; for these two be of one bloud almost , to wit , want of cloathing , and nakednesse , a heavie load , and a wearied body ; and nakednesse is a neare friend to shame and cold , and povertie is very neare of kindred to hunger ; hunger is come of that same stocke and house ; and if thou canst say , o physician iesus , my right name is sicknesse ; o rich iesus , they call me want ; o bread of life , they call me hunger ; it is enough . object . 1. but it is not faith , but presumption , for mee , without a warrant , and without law or right , to beleeve in a god , who was indeed daniels god , but not mine . answ. 1. presumption is a sister to pride ; if thou be wearied and laden , thou cannot readily be proud . 2. thou askest a warrant of law to beleeve in christ . i answer by another question : what law or warrant have countrey beggers to cry for almes at the hands of the rich ? often acts of parliament and lawes are against begging . what warrant or law have they to begge ? let the begger answer it himselfe . i have no law ( hee can answer ) but i am poore , i have nothing , and i cannot steale , i cannot starve ; so by the law of want thou restest upon jesus christ ; i want all things , christ hath all things , and wanteth nothing ; and this is as good as any act of parliament in the world . object . 2. daniel was one of the righteous men on earth ; noah , iob , and daniel , were none-suches , ezek. 14. 14. answ. the cart wheele moveth , because it is round , not that it may bee round , but the sinner doth not beleeve , because he is righteous , but that hee may bee righteous ; it were a wicked faith , and it were to beleeve treacherously , to beleeve , because you are holy , or as holy as daniel ; faiths bottome is want , sinne , damnation ; and the kingdome of beleevers is but ( as we say ) a nest of beggers . object . 3. but if i were worthy to believe and rely upon christ , i should then come to him with some boldnesse . answ. this is the papists merit of congruitie , that wee will not come to christ while wee have an hire , and it is seeming humilitie , but reall pride : i will not come to christs market , without money ; you will not come to the fountaine , while your thirst bee quenched , nor to him who can give you fine gold , and fine linnin , while first you bee rich and well cloathed , and that is cursed righteousnesse , and unholy holinesse , that any soule getteth out of another then jesus christ . object . 4. but if i cannot come to christ without sense of sinne and povertie , then is my coming and my act of beleeving founded and bottomed upon something that i have before i come to christ . answ. this is the question betwixt us and antinomians , like the very question betwixt us and papists concerning the authority of the scripture : but i say , as the churches authoritie is not the formall reason why i believe scripture to bee the word of god , yet the churches authority is not excluded from being a meane and motive ; for , romanes chapter 10. verse 17. faith commeth by hearing , so christ himselfe is the formall reason of my faith , i rest on christ , because hee is christ : sense of poverty is a strong motive , for except i bee driven and compelled to come to christ , i shall never come ; sense of povertie is not the foundation of the wall , yet it may bee a pinning in the wall . antinomians teach , that inherent qualifications and all workes of sanctification are but doubtfull evidences to us of our interest in christ , or that wee are in the state of grace . what then maketh mee , iohn , anne , by name , sure in my conscience that i am in christ , even to the full removall of all heart-questions ? that which revealeth ( say they ) my evidence of assurance , that i am my well-beloveds , and that he is mine , is the spirit speaking personally and particularly to my heart with a voyce , sonne , be of good cheare , thy sinnes are forgiven thee ; and this is that broad seale of the spirit making an immediate impression on my heart , without any begged testimony of workes of sanctification , which is the revealing evidence of my interest in christ ; and the receiving evidence is faith , believing this testimony of the spirit , onely because gods spirit saith so , not because i have evidences , by particular works of sanctification , such as are universall obedience , sinceritie of heart , and love of the brethren . but to speake a little of this for the times ; the papist is the blacke devill , taking away all certainty of assurance that wee are in christ , or that any man can know this . the antinomian is the golden white devill ; a spirit of hell cloathed with all heaven , and the notions of free grace : and first , the well-head of all is , free grace in us is a dreame , sanctification inherent is a fiction , christ is all , there is no grace existent in the crearure , grace is all in christ , and nothing but imputed righteousnesse , for if works of sanctification be not marks intelligible , or which can come in under the capacity of received light , to be known with any certainty or assurance . 1. the joy and rejoycing that wee have in the the testimony of a good conscience , that in simplicity and godly sincerity , not with fleshly wisedome , but by the grace of god , we have our conversation in the world , 2 cor. 1. 12. must be a dream . david , job , moses , samuel , the prophets and apostles , their joying in a good conscience , arise from doubtfull and conjecturall evidences : yea , no man can say in any assurance , ( i beleeve in christ , ) ( in the inner man , i delight in the law of the lord , ) ( i am crucified to the world , ) ( my conversation is in heaven ) for all these are inherent qualifications in the childe of god , but they are doubtfull and uncertain . how then hath god promised to love the righteous , to reward beleeving with life eternall , to give the prize to him that runneth ? &c. 2. the testimony of the spirit bearing witnesse to our spirit , that we are the children of god , rom. 8. 16. is in this sence an immediate act of the spirit , because reflex acts of the soul are performed without any other medium or means , but that whereby the direct acts are performed : i know that i know ; i know that i beleeve ; my sence by that same immediate operation of the spirit , by the which i know god without any other light , teacheth me to know that i know god : even as by light i see colours , but my common sense needeth not another sun , or another light , to make me know that i see colours . the lambe when it seeth a wolfe , though it never did see a wolfe before , knoweth it to be an enemy , and fleeth : but to make it know that it knoweth the wolfe , there is nothing required but the internall and common instinct of nature : so when i beleeve in christ , that habituall instinct of the grace of god , actuated and stirred up by the spirit of god , maketh me know that i know god ; and that i beleeve , and so that i am in christ to my own certain feeling and apprehension ; but this doth not hinder , but the assurance of my interest in christ is made evident to me by other inferiour evidences , 1 joh. 2. 3 and hereby we know , that we know him , if we keep his commandements . by the keeping of gods commandements we doe not know simply that we know god by certainty of faith : but wee know that we know god these two wayes : 1. we know ( the instinct of the new man being stirred up to action by that winde which bloweth when and where it listeth ) our knowing of god to bee sound saving , and true . wee doe not so much know our knowing of god , by this supernaturall sense , as we know the supernaturall qualification and sincerity of our knowing of god . so that we rather know the qualification of the act , that the worke is done according to god , then the act according to its substance , though wee doe also know it in this relation , 1 ioh. 3. 14. we know that we have passed from death to life , because we love the brethren : that is , our love to the brethren doth evidence to us , both that wee are translated to the kingdome of grace , and also it doth evidence that that translation is reall , true , sincere , sound and effectuall by love , and all the fruits of the spirit . 2. by these works of sanctification we have evidence that we have interest in christ , not as by former light , suggesting to us that the immediate impression of this great and broad seale of the king of glory , and his personall and particular testimony is true ; ( for gods spirit needeth not another witnesse to adde authority to what hee saith , ) but because this conclusion , ( thou iohn , anna , hast interest to christ to thy owne feeling ) must be proved by scripture ( except with enthusiasts and fanatick spiritualists wee separate the word and the spirit ) therefore these workes of sanctification prove the conclusion consequenter by scripture and sence , and so lead us to the word of promise , thus to prove this conclusion , ( i iohn , peter , anna , have interest in christ , to my owne reflect , and private assurance ; ) the major proposition is made good by scripture ; the assumption by sense ; and the conclusion leadeth us to the certainty of faith in the promises : as , he that beleeveth , and maketh sure his beliefe , by walking not after the flesh , but after the spirit , hath a cleare evidence to his owne feeling , that he hath interest in christ . but i iohn , peter , anna , doe believe , and doe make sure my beliefe , by walking not after the flesh , but after the spirit . therefore i iohn , peter , anna have a cleare evidence to my owne feeling , that i have interest in christ . the proposition is scripture , iohn 3. 36. ioh. 5. 24. ioh. 11. 25 , 26. rom. 8. 1 , 2. 1 ioh. 1. 4. 1 ioh. 2. 3. the assumption is made sure by sense , not at all times , but when the wind is fair , and the spirit is breathing upon the soul ; for though i do believe and walk after the spirit , yet to my owne feeling i have onely evidence of my interest ●n christ , when the spirit stirreth up my sense to compare my saith , and walking with the promises of god in christ : but saith the antinomians , alas , all the certainty then , and the whole personal evidence that i have to know that i have interest in christ , is ultimately and principally resolved on this weak & rotten foundation , to wit , on my own good works , which being examined by the law of god , will be found so sinful as they shal involve me under the curse of god , & so the debate of conscience shal stand in ful vigor , & i shal never be satisfactorily resolved of my interest in christ : for you lead me from the impression of the immediate seal of the spirit to my good works ; & this is to drive me off christ , and put me back again to my old jaylor and my old keeper the law . but i answer , this consequence is just nothing : for if my good works of sanctification were causes of my peace of conscience , this connexion had some colour of truth ; but though those works be sinfull by concomitance , because sin cleaveth to them , yet because my supernaturall sense of the spirit suggesteth that these works are the fruits of faith , and are done in some measure of sincerity , and flow not from the spirit of the law , but from the spirit of the gospel : therefore they lead me to christ , and drive me upon a cleare evangelick promise , that 1. the adhering sinfulnesse of my workes are purged in christs bloud . 2. that this promise is a shoare before mine eyes . he that fighteth the good fight of faith , a crown of righteousnesse is laid up for him , 2 tim. 4 , 7 , 8. he that runneth , shall obtain , 1 cor. 9. 24. and here is an evangelick word , revel. 22. 14. blessed are they that do his commandements , that they may have right to the tree of life , and may enter in through the gates to the city . so that the right of your peace and clear evidence , in assurance of your right to the tree of life , is not laid upon your works , but upon the promises of the gospel : onely your inherent qualification leadeth you as a morall motive to looke to the promises of god , which is the bottome and the foundation of your peace ; even as my walking , eating , drinking , may assure me i am a living man ; and from the knowledge that i live , i come to know what i stand in relation to the king , as a sonne and an heire of a crowne ; yet my right to the crowne ( suppose i were the eldest sonne of a king ) standeth not on this pillar , that i eat and drink and live , but upon my birth and my relation to such a father . all my inherent qualifications doe well prove that the tree and stock they grow on , is faith ; but is it hence proved that the tree is bottomed upon the branches ? nay , but by the contrary , the branches are stocked upon the tree . 3. if workes of sanctification be no sure markes of my interest in christ , because sinne adhereth to them , and the sinne adhering to them , involveth me in condemnation ; then neither can faith in christ be a sure marke of my interest in christ , because faith is alwayes mixed with sinfull doubting : for i do not thinke that antinomians do beleeve with all their heart ; and sinne of unbeleefe adhering to our faith no lesse involveth the sinner in a curse , being commited against the gospel , then sinnes against the law . and therefore as faith justifieth , not because great and perfect , but because lively & true , as the palsie hand of a man may receive a summe of gold , no lesse then a strong and healthy arme ; so also doe our inherent workes of sanctification give us evidences that we are in christ , and so lead us to the promises of the gospel , as signes , not causes of our interest in christ , and that under this notion ; because they are sincerely performed , not because they are perfect and without all contagion of sin cleaving to them . 4. in exalting christs righteousnesse one way , by making christ all , they make christ nothing another way , by vilifying the glory of sanctifying grace ; for we are not by good workes to make our calling and election sure to our selves , and in the evidence of our owne consciences , if our good workes be no signes of our interest in christ . 5. the spirit which these men make the onely witnesse , must be knowne to us by scripture , not to be a deluding spirit : for if this spirit cannot be knowne by these things which are called , galat. 5. 22. the fruits of the spirit , to wit , by love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance : as the fruits are evidences of the life of the tree , men are to labour for faith , and the raptures , impressions , and immediate and personall influence of a spirit from heaven , without any conscience of holy living ; and this is the path-way for men void of all sanctification and inherent qualifications to beleeve they are in christ . so the divell putteth upon holinesse , inherent and constant walking with god , the foule scandall of faire white civility , and market morality , that so men may walk after the flesh , and beleeve the testimony of the broad seale of an immediate working spirit . object . 5. but what be these which goe before faith in christ ? answ. 1. sense of sinne . 2. halfe an hope , &c. what if i venture out upon jesus christ for my life ? he is called a saviour , a prince of much tendernesse of grace . 3. the soule is first put to what shall i doe ? luke 16. 3. 4. it is put to an halfe prising of christ , and to some raw wishes to have jesus christ , but otherwise no man can prize christ , but he who hath him already . however , we have in all this an advantage of our adversaries the papists now in armes , they call faith and resting on god as our god , pride : as if it were pride for the drowned man to flee to the rocke , and pride for the physician to cry , o my physician help . yet doe papists really cry , o my idol , awake ; o my god of bread , heare ; o my intercessour mary , answer me : but be not afraid of their gods : nor are we to feare their prayers to saints , or the cavailiers fridayes fasting . but we are to learne how in time of need to make use of faith ; and let israel trust in the lord , he is an hiding place and a covering in the ill day : and let the weake soule that findeth nothing but darknesse , wants , feares , from that flee to christ : bleeding of wounds is here preparatory to beleeving : want is beginning of motion ; let it be made a motive of beleeving : the lesse evidence , let adherence be the stronger . the god of daniel . ] the history maketh it most evident , that daniels god , and his honour and court , both were aimed at , to be laid on the dust by his enemies . here daniels name goeth through , verse 25. all people , nations , languages , that dwell on all the earth , and the god of daniel is exalted . hence observe , first , how god blesseth right precisenesse and strictnesse in his way . moses standeth by this ( not an hoofe ) and he obtaineth his end , god bringeth him and israel out of egypt . mordecai not halfe a legge to haman , and hee is promoted to great honour . what lost they ever , who stood upon the latitude of an haire for christ ? either they gained both life and gods cause , as daniel did here , and jesus christ , who died , but put his life in pawne three dayes , and tooke it up againe and gained the cause ; or if they lost their lives , they gained the cause , as the martyrs of christ : and therefore let not the saints beare the name of precisians , except in an heavenly sense , because they walke precisely , ephes. 5. 15. these be the right precisians who contend for substance , for god , for heaven , for the purity of the gospel . and certainly god is not a thing indifferent , and excellent jesus christ is no circumstance ; but those be damnable precisians who contend for feathers , and things indifferent . now court-favour of princes , this clay-world , honour , ease , are really in their nature things indifferent , and being compared with christ ( and christ is no trifle , but all substance ) are lesse then things indifferent , even toyes , shadows , losse , dung ; therefore the malignants who make this choice , are the precisians . 2. obser. how god disappointeth all the purposes of his enemies , and honoureth those who feare him , and maketh daniel evidently known to be the true royalist : and observe how the enemies must be disappointed : how can it be otherwayes ? for first , they take two crosse wayes to compasse their end : first , sinfull meanes ; there is no way for the princes of zoan to come by their ends but idolatry : surely they are fooles , and drunken men staggering in their vomit , isa. 19. 11 , 14. and the adversaries now finde no better means to set up their idol-god in brittaine , and their abominable masse , then after they have made the prince glad with their lies , to kill and destroy the innocent , and devour and eat up the lords people as bread . secondly , they set the policie of hell against the wisedome of god : hence so many plots , first to divide , then to seduce ; so many lies and perjuries in print , and all with this profession , to defend the true protestant religion : but surely hee hath a strong metaphysicall faith , more subtill then solid , who beleeveth that an army of papists , led on by the rules of jesuits , and helped by the forces of the irish rebels , have a minde to defend the true protestant religion : i hope never to beleeve it . yet as god disappointed daniels enemies , so are they mis-led in all their purposes : god hath alwayes done this . the enemy of god and a good cause , psal. 7. 14. is with childe , but the justice of god is godfather , and giveth the name of the childe , it is named , a lie : behold , he travelleth with iniquity , and hath conceived mischief : and the birth , when it is borne , is no king , no god , hee bringeth forth a lie : esay 33. 11. ye shall conceive chaffe : and the childe is a monstrous bastard , a childe of straw and stubble : and ye shall bring forth stubble : iob 15. 35. they conceive mischiefe , and bring forth vanity . there is a long web now in weaving in england , and many hands spin threds to the web , as england , scotland , ireland , rome , italy , france , spaine , denmarke , papists , jesuits , cardinals , princes , pope , prelates , politicians : and jehovah the lord hath an hand eminently in the contexture ; and almost all ( except the lord and his church ) have sundry ends , therefore they weave in threeds of sundry colours , babylon , rome , and papists are for their idolatry set up in britaine : god hath broken that threed once , twice , but they cast new knots , and doe still spinne and weave prelates ends with shouting , and garments rolled in blood ( let our great diana stand ) the honour , the bellies of fourteen , and twenty and sixe must bee defended by the sword , and the blood of the church of christ . god hath often broken their threed : ireland hath no end but that their babel shall be built again with blood , and their hearts like a piece of the nether milstone are grinding blood and revenge ; this end must fall . the politician and malignants end is the world , and the glory of court , and their glory is very lean : princes weave in their threed , to set up their absolute and independent soveraignty , and if any more be intended , god knoweth ; but by the wooll wee may judge of the web . but when all is done in this long and great web , though the enemies black policy bee transparent and sevved vvith vvhite threed : heare the conclusion of all , psal. 33. 10. the lord bringeth the counsell of the heathen to nought , he maketh the devices of the people of none effect . 11. ( but ) the counsell of the lord standeth for ever . for he is the living god ] darius saith in this verse , and in the follovving , much of god and of his nature , greatnesse , povver , and soveraignty . hence learn vve , that how much of god is revealed to us , so far are we to have high & noble thoughts , and suteable expressions of god ; hence are vve christians far more to think and speak of god ; and that upon these grounds , because he is 1. god . 2. great . 3. gracious . 4. glorious . 5. beautifull . 6. omnipotent . 1. the notion ; and that great thing god is admirable . god wil say no more to put abraham upon a course of contentment , when he had the spoil of the kings of sodome , and to set him in a way of obedience , but gen. 17. 1. i am god all-sufficient , and goodnes & mercy are included in the very essence of god , hos. 11. 9. i will not execute the fiercenesse of my wrath against ephraim : for i am god , and not man . and he saith no more in the covenant , and it is much and all . i will be your god ; for if you say god , you say all that can be said . 2. for greatnes any way , he is above all ; heare what zophar saith , job . 11. 7. canst thou by searching finde out god ? canst thou finde out the almighty unto perfection ? 8. it is high as heaven , what canst thou doe ? deeper then hell , what canst thou know ? 9. the measure thereof longer then the earth , and broader then the sea . 2. consider the supreame absolute soveraignty that hee hath over heaven and earth ; what created royalty is in the pieces of clay , who carry diadems of clay on their heads , is eminently in him , artaxerxes is but king of some kings ; but god is absolutely the supreame monarch , superiour , landlord and king of kings , and of all kings and lord of lords , ahashuerosh sent his royall mandates through an hundred and twenty seven provinces : hee sendeth his officers of the state of heaven , his angels , through his monarchy of heaven and earth , and they fulfill his will , psal. 103. 20. he sendeth his sea-posts , stormy winds to destroy armado's , and to breake the ships of tarshish , psal. 30. verse 4. the lord is great , and greatly to be praysed , he is to be feared above all gods . and wee put him out of his throne , when we appoint peeres to sit and give counsell , and make lawes with this highest lord ; make a throne of glory the height of thousand thousand millions of heaven of heavens , and set that throne above the circumference of all these heavens ; set worlds of angels and millions of seraphims , or if there be created arch-angells , and thousand thousands of dominions , thrones , and principalities , as servants under the foot-stoole of his throne , yet hee were set too low ; hee deserveth a throne above that throne . 3. consider his gracious nature . 1. how tender hearted to his afflicted people , jud. 10. 16. the lords soul was grieved for the misery of israel , jer. 31. 20. is ephraim my dear son ? is he a pleasant childe ? for since i did speake against him , i doe earnestly remember him , my bowels are troubled for him , i will surely have mercy on him , saith the lord ? what tendernesse ! o what compassion in the heart of an infinite god! psal. 147. 3. the lord healeth the broken in heart , he bindeth up their wounds . o how softly and compassionately doth his heavenly hand put in joynt the bones of a broken heart ? his son christ hath a roome in his heart for the lambes which are not able to go there alone , esai . 40. 11. he shall gather the lambs with his arms , he shall carry them in his bosome . 4. he is ( psal. 13. 1. clothed with glory , psal. 104. 1. clothed with honour and majesty . 2. covered with light ( uncreated light ) as with a garment . how dear must every yard of that garment be ? poor earthly kings ride upon horses of flesh ; he rode upon a cherub , and did flie upon the wings of the winde , psal. 18. 10. nor is he then upon his highest horse , he can ride higher then on the wings of the winde , psal. 104. 3. psal. 18. 10. kings of clay have their tents on the cold earth : he maketh dark clouds his pavilion : it should kill the holiest on earth to see one glimpse of his glory . 5. what beauty must be in this lord ? angels and glorified soules are not able to look off his face for all eternity , mat. 18. 10. revel. 22. 3. esai . 24. 23. the moone shall be confounded , and the sun ashamed , when the lord of hosts shall reigne in mount zion , and in jerusalem before his ancients gloriously . he must be a fair lord when the fair sun blusheth , and is ashamed to appeare and shine before him . nothing david desired in this side of time , but to dwell all the dayes of his life in the house of the lord , and behold the beauty , ( the heavenly increated beauty ) of the lord , psal. 27. 3. put all the imaginable colours of the firmament , of the morning skie , of all the lillies and roses of the earth , which surpasse salomons royalty , in one ; imagine a rose to bee of the quantity of the earth , all these should be but created shadowes to him , zach. 9. 17. how great is his goodnesse ? how great is his beauty ? he is both good and fair . 6. who can speak of omnipotence and boundlesse power in god , esai . 40. 12. who hath measured the waters in the hollow of his hand , and meted out heaven with a span , and comprehended the dust of the earth in a measure , and weighed the mountains in scales , and the hils in ballance ? there is but one in all the world , and from eternity to eternity never was there any save one who can do all this . what fingers be those , which at one time are in the furthest borders of the eastern heaven , and of the western heaven ? ver. 15. behold the nations are as a drop of a bucket , and are compted as the small dust of the ballance , behold he takes up the iles as a very little thing . and he can take up the whole i le of brittain in his hand , & can hang the weight of the massie body of heaven and earth on the top of his finger , who is he who hangeth the earth , yea , the whole world upon nothing ? what hindreth , ( seeing there be such broyles , tumults , motions in heaven , earth , and hell ) but this great huge vessel of the great all , this whole world should fall to the one side and break ? but omnipotence holdeth it up : who hath arms to spread a web of black darknesse from the east to the west ? esai . 50. 3. i cloath the heavens with blacknesse , and i make sackcloth their covering ; and alas , all that i say here is nothing ; it must be true here , praestat tacere quam pauca discere ; better be silent in so great a matter , as speak little . vse is , to teach us not to be in love with the creature , or with men . what is man , but a weeping , groning , dying , nothing ? esai . 40. 17. all nations are before god as nothing and lesse then nothing , and vanity . vvhat is nothing ? it is the least thing that can be , but ( i pray you ) what is lesse then nothing ? nothing can be lesse then nothing , but all nations being compared with god evanish infinite miles , out of the world of some things : and if one man be nothing , nations of men , and nations of nations are nothing : multiply cyphers to millions of millions , they cannot make a number , because every cypher is nothing , and therefore the product must be nothing ; so multiply infinitely nations , let spaine , france , italy , ireland , denmark , and what the power of men can make , the product shall be nothing . millions and hosts of men are millions and hosts of vanities , god is all , and in infinite all , and what can we do to make him lovely and desirable . we may preach this admirable lord , but we shall never out-preach him ; and praise him , but shall never outpraise him , his favour is more to be sought then favour of kings , he is more to be feared then kings , esai . 5 12. i , even i , am the lord , the lord that comforteth you : who art thou that shouldest be afraid of a man , that shall die , and of the son of man that shall be made as grasse ? hence are you to see to the prerogative royall of the king , but more to the prerogative royal of the prince of the kings of the earth : and therefore , o judges be wise : o all you who carry on your heads , diadems , and royall crowns of yellow dust , and glistering clay , i meane of gold and precious stones , stoope , stoope before this monarch , cast down your crownes and scepters at the feet of the king of kings : know your superiour the highest land-lord of dying monarchies , zach. 2. 12. it is said , the lord shall inherit judah , and shall chuse jerusalem : o but kings and dominions who keep judah captive , cry out with a shout , judah shall serve us , and our king , and jesus christ shall not raigne over us : but there is a royal proclamation given with an , ô yes , from his palace of glory , who inhabiteth eternity , v. 13. be silent , o all flesh , before the lord . so psal. 2. 2. jew and gentile are upon foot raging , and consulting with all , let us break his bands and cast his cords from us ; nay v. 6. one who is not on foot , but sitteth in heaven , laughing , not troubling himselfe with the tumults of clay-nothings , sent out a princely mandate ! i have set my king upon my holy hill of zion : i have put the crown on christs head , what men of dust and ashes shall pull it off his head ? psal. 46. 9. he breaketh the bow , and cutteth the spear , he burneth the chariots in the fire . the heathen cannot endure this , they flie on armies , and cry with a shout , he shal not break our bowes , he shal not burne our chariots with fire ; therefore a royal commandment and decree cometh out , v. 10. be still , and know that i am god , i will be exalted above the heathen , i will be exalted on earth . he is crying , o rome : o spaine : o ireland : o kings , and powers of the world , o babylon , lady of nations : o pope and cardinals hold your peace , speak no more , esai . 46. 13. i bring near my righteousnesse , it shall not be far off , and my salvation shall not tarry , and i will place salvation in zion , for israel , ( for brittain ) my glory . 2. vse is , to bring hearts in a fervour and sicknes of love with god , and make us mould higher and more majestick thoughts and conceptions of this most high lord , then ordinarily we do ; and therefore consider , how inconsiderable & incomprehensible he is . 2. summon all created glory before him , by way of comparison . 3. look at him as the last end . first then consider two words that paul hath , eph. 3. 18 , 19. that you may be able ( it is his prayer ) with all the saints to comprehend , what is the breadth , and length , and depth , and height , 19. and to know the love of christ which passeth knowledge . now from the love of christ you may take the measure , in some proportion , of this great lord himself : then conceive a love higher then the heaven of heavens , deeper then the earth , broader then the sea , yea broader and longer then the circumference of the outmost shel , or orbe of the heaven of heavens , that love should not passe knowledge ; but seeing i am warranted to speak of love according to dimensiones of height , breadth , depth , length ; but imagine , in the capacity of knowledge and understanding , ten thousand millions of new created heavens and worlds at the east end of this heaven that now is , and ten thousand millions of new worlds created at the west end of this heaven that now is , and let your knowledge run along to the north and the south , and to the thirty two points of the foure cardinall arches , here would be great height , length , breadth , and depth of love ; yet , i am sure , this love should not passe all knowledge , for the understanding of man will go along through all these , to multiply and multiply againe and againe , and yet all love within knowledge , what then must himself be ? if we could separate god and gods love . again , conceive so many multiplyed new worlds , new heavens , new earths , new seas , new forrests , woods , trees , reeds , herbs , grasse , stones , and all the rest multiplyed ; and conceive so many worlds of men and new created angels , and let all these millions of vvoods , trees , forrests , herbs , grasse , be all made pens , and let all these thousands millions of new created seas , fountaines , rivers , be all ink ; and all these thousands millions of heavens , yea of heavens , aire , earth be paper , and let these thousands of millions of men and angels write books and psalms of praise of this infinite and incomprehensible lord , and let their wits be enlarged in the capacity of so many thousand millions of degrees of understanding , above what they now have , according to the former multiplied numbers , and let their wits for all eternity , conceive new expressions and most heavenly conceptions of the infinite excellency , transcendent glory , incomparable goodnesse , and matchlesse and boundlesse highnesse , greatnesse , omnipotence of this never enough admired and adored lord , of this high and loftie one who inhabiteth eternity , and yet all these should not passe knowledge ; for you and i , and any ordinary understanding of no great capacity may know all this , and therefore all these should not say any thing to expresse this love and this lord who passeth all knowledge . o if we could be drawn to a higher measure of love , and to put a greater price on this lord then we do . 2. from this we may easily see the comparison betwixt this lord and peers of created nothings : and if all nations be before him as nothing , & as lesse then nothing , as it is said by himself es. 40. 17. then say , o smal , base nothing of a creature : o highest : o excellency of all things in the creator : o little and really small creature : o great and surpassing great , and incomparable creator : o man , poor man , that living lie ; and that dying and expiring nothing : but o infinite all : o unspeakable and infinite glory of uncreated being ! o man , a breathing fable , a living and a laughing vanity : o self-sufficient and al sufficient life of solid happinesse : o creature : a dying vanity , and a weeping nothing , a nothing rejoycing , eating , drinking , sighing , dying : o highest creator : o eternity of ever-living and ever-joying life : o self-living immortality of endlesse and uncreated joy : o created sparkes , and poore drops of creature-goodnesse , and creature-mercy : o sea : o boundlesse world of worlds of infinite goodnesse , and bottom-lesse mercy in the creator of all things : o shamed and despised royaltie of princes of earth and clay : o never enough admired glory of uncreated royaltie in the incomprehensible god! o fair sun ! o beautifull moone ! but rather , o confounded and shamed sunne and moon , esa. 24. 23. and , o infinitely fair and glorious lord who made sun and moon : o pleasant roses and lillies : but , o pleasanter lord the creator of roses and lillies : o mighty and powerfull kings and emperours , but most mighty and matchlesse king of kings : o foolish and unwise men : o unstedfast and changeable angels : o lord there is no searching out of thy understanding : o unchangeable and unmoveable mover of all things : o peeces of breathing , laughing , and then dying clay : o creature of yesterday , of the last by-past hour , for the world is not of one weeks standing to him ; seeing a thousand yeers are to him as one day . but , o lord , the ancient of dayes , daniel 7. 13. o father of eternity , esai . 9. 6. o king of ages , 1. tim. 1. 17. and king of time : o weak men : o mightlesse and infirme heavens which shall wax old as a garment : o eternall lord : o what an arme of omnipotency is in him , who shall with a shake of his right arme move the heavens and loose all the fixed stars , and cause them to fall out of the heaven , as figs fall off a fig-tree shaken with a mighty winde , revel. 6. 13. o all you created gardens and orchards and paradises , be ashamed , blush and hide your selves beside the tree of life , which beareth twelve manner of fruit every moneth : every apple growing on this lord who is the tree of life , is life eternall : o gold : o silver : o rubies : o precious stones , much desired by adams sonnes ! what are you to him whose city is fairer , revel. 21. 18. and the building of the wall was of jasper , and the city was pure gold like unto clear glasse . he saith not there was abundance of gold in the city , and multitudes of precious stones , but the city was all gold , and precious stones ; a city like rome , venetia , or constantinople ; in which , timber , wals , stones , streets , & all the buildings were nothing but precious stones and gold , were admirable ; o all fair rivers and seas , what are you but pooles of dead water , being compared with a pure river of water of life , proceeding out of the throne of god , and of the lamb ? rev. 22. 1. every drop of that water is an heaven . o created welbeloveds you are black , and the sun hath looked on you , when you come out and stand beside the standard bearer amongst ten thousand , cant. 5. 10. oh , who are sick of love for this lord : o for eternities leasure to look on him , to feast upon a sight of his face : o for the long summer-day of endlesse ages to stand beside him and to enjoy him ! o time : o sin be removed out of the way : o day : o fairest of dayes dawne : o morning of eternity break out , and arise , that we may enjoy this incomprehensible lord . and therefore , o come out of the creature . 3. make not clay and the creature whose mother is purum nihil , pure meere nothing , your last end ; alas , make not the gospel of our lord jesus a post-horse to ride your own errands , or a covenant with the most high lord a chariot and stirrop to mount upon the height of your carnall and clay-projects : this is , as if one should stop the entry of an oven with a kings roberoyall . let god , onely god , be your last end . 1. he is the living god ] the words chajah and havah , to be , and to live , are neere of kindred together , for living is the most excellent being , and it is most agreeable to reason that jehovah , who is the first being , and hath being of himself , should be the living god . and you do not finde man called living man , though man have a life , as god is called the living god ; he is the living god , because all life is originally in him , psal. 36. 9. with thee is the well of life , joh. 1. 4. in him was life ; all heat is orignally in fire , and in other things at the second hand : all light originally in the sun ; and other things have light by loane onely ; and light in other things is from the sun by a sort of grace . 2. he is the living god , in opposition to dead idols , who , psal. 115. want life . 3. and have mouthes and speak not , eyes they have , but see not : you need not be afraid of the pa●ists , gods of wood , and silver , and gold . but because i haste to an ●nd ▪ the use is . 1. if all things that live , and we mortall men borrow our life from god , we are to correct three errours . 1. we take this borrowed breath for our proper heritage , and we make this lif● our idol and our last end : hence all is done for this life , men betray the cause of god for their life , men desert the cause of god , parliament , countrey and religion , for a life to them and theirs ; men kill and destroy for life ; men rise early in the morning , and go late to bed at night , and eat the bread of sorrow for life : but oh ! little do wee for the living god , and a communion with the living god in the best life , the life of grace . our second error is , that as our life is but a borrowed thing , we do not think on two things ; 1. the paying of the annuall of this borrowed sum , even the dedication of our life , actions , wayes , and purposes to god , and his honour : secondly , we doe not think of paying back again the principall sum , and who hath the sum in his hand , and his soul in readinesse to render to god ? 2. but like bankrupts we minde not to pay except we be arrested , and then the soul is taken from money , but if we do not render it , the ghuest is pulled out , but doth not come out , anima ejicitur , non egreditur . who liveth as having no morrow ? who walketh as if death were alwayes at his right side ? 3. we love best the worst of our life , we are much for the time-accidents , and the clay-accidents of this life , such as are court , honour , riches , pleasure , ease : some sell religion to be free from plundering , others to keep a whole skin , and to go to heaven , as they imagine without losse of bloud , comply with papists , prelates , court , and the times . and for that which scarce deserveth the name of life ; men give , ( as the lyer saith , job . 2. 4. ) skinne for skinne , and all that they have for life : but oh ! that noble accident of life , eternity of life , or rather that excellent substance , eternall life , is much neglected ; the life hidden up with christ in god , col 3. 3. is regarded . 2. how sweet is it to make god a friend sure and induring to thy soule , who cannot die ? is it sure to trust in the prince who returneth to his earth , the earth whereof he is a landed heritor , when he dieth ? psal. 146. 3. is it not surer to trust in the lord who made the heaven and the earth ? vers. 6. is it sure to trust , 1. tim. 6. 17. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in riches which deale not plainly and fairly with us , nor go out the high way , but are uncertain , like a friend , and you know not when to have him , and when to want him ? is it not better to trust in that living god ? that god who liveth for ever , whereas riches is a dead and a dying god ; david speaking of his owne greatnesse , valour in war through gods strength , and of nations , people , and kingdomes , who served him , yet looketh on one above all , psal. 18. 46. the lord liveth and blessed bee my rock : this putteth me in minde of a prince , who heard of the death of many of great and noble friends in war , and that this duke and this prince , and this and this worthy friend was killed in war , yet comforted himself with this , vivit imperator , sat habeo ; the emperour liveth , and i am happy enough . but is not this better , to a soule that knoweth god , my father is killed , my brother lost , my prince dead , my deare friend buried , but god liveth , and blessed be my rock ; yea , but say thy god the king of brittaine liveth , yet his favour to thee may die before he die himself , and then what hast thou ? court , court is made of glasse , and can glister , and be broken in one houre , the pavement of the chamber of presence is icy and slidy , and thou maist fall : it is known to many , the courtier is as a compter laid downe in the compting table to day for a thousand pound , and taken up and laid downe in the next accompt for a farthing : o but these two be sweetly combined ; the ever-living god , and the ever-loving god : how comfortable that i beleeve gods love toward me is as old as god , and that as god did never begin to be god , so he never began to love me , but as he is eternall , so his love is eternall , and i know the court shall not change upon me . and abiding , or stedfast for ever . ] this is another attribute of gods blessed nature that darius ascribeth to god ; he is a god eternall , daniel 7. 13. he is the ancient of dayes , psal. 102. 26. the heavens shall perish , but thou shalt endure , yea all of them wax old as a garment : as a vesture shalt thou change them , and they shall be changed . 27. but thou art the same , and thy yeers shall have no end . i know now that the whole created masse of heaven and earth , and all therein , is but as a web of cloth , and as a sute of clothes , and the best end of the web is old and moth-eaten , and shall bee laid by , as an old threed-bare cloak , ragged and holed , when god shall endure for ever and ever . 2. time goeth not about god , as it goeth about creatures , there is not with him yesterday and to morrow , and this yeere , and the last yeere ; but his duration is an instant standing alwayes still ; you and i slide through moneths and yeeres , and at length wee are over ears in time , and under the water by death : but he standeth still , his being is in no flux or motion from first and last , from time past to time to come , because he is revel. 1. 17. the first and the last , and v. 8. the alpha and omega , the beginning and the ending , saith the lord : he which is , and which was , and which is to come . imagine there were a verbe that doth involve an action done and ended yesterday , and in doing to day , and to be done to morrow , and yet a compleatly perfected action that should expresse gods duration best ; whereas our being taketh three verbs to expresse it , this man was , and continueth yet , and to morrow shall be , but may not bee , 2 pet. 3. 8. one day is with the lord as a thousand yeares , and a thousand yeeres as one day . and therefore he is the king of ages , 1 tim. 1. 17. as if generations and centuries of yeares were his subjects and servants . his sonne christ is , esay 9. 6. the father of eternitie : and esay 57. 15. he inhabiteth eternitie . men do not inhabite eternitie , for , in this , we do but take by the curtains of time , and looke into the borders of eternitie , and in the life to come we shall bee beside eternity , and not inhabite eternity , so as if non-existence and our glorified natures should involve a contradiction ; whereas existence is as essentiall to the glorious majesty of god as his blessed essence , and his blessed essence involveth a contradiction not to bee . and all time-gods are no gods : for if you say god , you say an eternall necessity of an eternall and ever living god : and this maketh god free from change , and from ups and downes , from falling and rising , that are incident to all created natures , even to men and angels . vse 1. if god be eternall and lord of time , we must be carefull that wee say not as the people doth , jer. 8. 20. the harvest is past , and the summer is ended , and we are not saved . wee are inclined to weepe upon time as being too long , especially when wee our selves , and the lords church have sad and bloody dayes . but the children of god have three advantages , which are as many motives to cause us to submit to gods dispensation of time . 1. wait on , for psal. 9. 18. the hope of the poore shall not perish for ever , psal. 40. 1. i waited patiently on the lord ; and what was the issue ? and he inclined his eare and heard my cry . 2. he brought me also out of the horrible pit , out of the mirie clayes , and set my feet on a rock , and established my goings . hence , as while the bellows blow , the fire casteth heat and light , so doth the heat and fervour of our long lodging under the crosse make broad aimes of praising and walking thankefully ; and when the breathing of the bellowes ceaseth , the fire goeth out again ; so when we are delivered , and are cooled , wee turn cold in performing reall thankfulnesse to god ; but let faith in long troubles wait on , and sow seed in heaven and on christ ( and that is excellent soyle ) and wee shall reape in due time , if we faint not . 2. gods delayes are the seeds of greater mercies ; we are ( to borrow that expression ) to pardon the long delayed salvation of god , and to forgive times leaden wheeles which move slowly , because god recompenseth want of present deliverance with a superplus of grace ; was it not best that jacob was not blessed at the first ? his faith was lengthned to continue with this ; i will not let thee goe while thou blesse me . the woman of canaans daughters body is not freed of the divell at the first or second cry , but her owne soule is inriched with faith , great faith , and fervour of spirit , to continue in praying and humble submission to bee willing to be a dogge to christ ; and here the lord often recompenseth the want of brasse with the presence of gold . for faith here intrusteth a stocke in gods hand , and doth forbeare and suspend both principall and annuall till gods time come . therefore wee are to take heed that while we fret and challenge our lord , that hee loseth time , that we be not in the mean time losing time our selves ; if he hold his church long in the furnace , if his church doe not joyn with god actively , to melt her selfe , and to humble her selfe under gods mighty hand , then the church loseth her time , but god doth not lose a moment . the gold-smith should hold his vessell in the fire till it be melted and refined . here also wee are to consider , that to deliver out of some crosse , as it is gods mercy , so it is my duetie . i lose a father , a childe , a deare friend in warre ; i can never in this life be delivered from this crosse , according to the reality of it : for my father , my childe , my deare friend , once being dead , cannot returne to mee againe : but though i cannot bee delivered from the reall losse , yet may i by gods grace deliver my selfe from the impatient fretting and distrustfull apprehension of that losse , by doing that for conscience to the god of patience , ( who commandeth mee to submit ) which for length of time i shall doe ; but here wee obey time rather then god . 3. gods time is better then ours , for hee knoweth when wee are ripe for deliverance , and when the drosse cometh away from the mett●ll , and when we cast our scumme . here before we glorifie him , we would binde him to deliver us ; and we desire here to be served before god , that he should deliver before we be mortified and dead to our lusts . but it is better that our paine continue praising and beleeving , as both paine and faith be removed . how excellent is that of the church crying out of the deep , psal. 130. 5. i wait for the lord . but many lie stil under the load , rather then wait , because they cannot help the businesse ; therefore he addeth , my soule doth wait . 2. many wait , and they know not whereon ; it is a fooles nest they seeke ; therefore he addeth , and in his word doe i trust . a soule is not bottomed on a dreame in his on-waiting , when he hath the word of god for his warrant . 3. many doe wait , but it is deliverance that they wait for , and not for god himselfe ; therefore saith he , ver. 6. my soul waiteth for the lord . it is as much for god and a communion with him that faith waiteth for , as for deliverance . 4. but many wait , but very lazily , and with great deadnesse ; the prophet expresseth more of himselfe , my soule waiteth for the lord , more then they that watch for the morning , i say , more then they that watch for the morning . such a waiter with these foure qualifications can never be delivered out of time . here then are newes ; awake , o sion , sit no longer in ashes , put on thy beautifull garments , o people really in covenant with god ; england , brittain , be not weary , the king is comming , christ is in his journey posting , deliverance is at hand . o beleever make no haste ; o prisoner of hope , die not in the prison . oh! we want faith . it is the art and cunning of faith to beleeve and not see , and to have memory for eyes and sense ; but we would both sow and reap in one day , and would have physicke and health both in one houre ; we would alwayes be at miracles . vse 2. if god be eternall , his love and decrees must be necessary and irresistable ; nothing is so necessary as that which is eternall . then i could easily yeeld , ( considering who are this day against us ) we should be sunk and overwhelmed , if those three hold good which papists and arminians hold . 1. our salvation were in danger , if free-will , which hath its rise and working in time , were the axeltree upon which are rolled the wheeles of eternall election and reprobation . but there is as good reason to say , that a sucking childe may reach up his arme above the sunne and starres , and roll about the wheele of the first heaven from east to west , and turne the wheele again from west to east , as to say that time-free-will can turn about the eternall counsel of god , and that our acts of believing are not believing ; and our good and evil works which have their rise from yesterday and to day , and are like jonahs gourd , up and down in one night , doe roll about the eternall will and decree of god , from favour and love to hatred and rejecting of men . better make the former of all things supreame and soveraigne , then give the prerogative royall of all to naughty and sinfull clay . 2. we could easily grant that it were in mens power to destroy the church of god , and that the king of the bottomlesse pit , and his lady and queen babylon the great whore , and their sonnes , papists and prelates , might cut off the name of the lords israel , if upon the supposall of their dream of n. media scientia , the new eyes which jesuits ( with all humble submission and glory to the glorious god bee it spoken ) have given to the almighty , contingency did rule all : for upon the nod and dominion of causes , without all determination of gods righteous providence and eternall counsel , all revolutions of church and kingdomes depend , say they , and all hang upon these two poles , may be , may not be ; what hindereth then that christ have no spouse , no redeemed people , and that he be a husband without a wife , a king without subjects , a saviour without a ransomed people , as they expresly teach , who with arminians are advocates for nature , and pleaders against the grace of god ; but wee believe god to bee eternall , and his counsel eternall , and his eternall decree to have a strong influence in the safety of his church , against which the gates of hell shall not prevail , and that divels , men , babylon , rome , spain , irish rebels , powers on earth in their plots , machinations , counsels , endeavours , battels , victories , all which , come from free causes , are yet chained and fast linked to the high dominion and independent soveraignty of an eternall god . and we believe that this differenceth jehovah from all other gods , who , as esay saith , can neither do good nor evil . therefore there is not an arrow steepd in hell and shot against the church , but it cometh out of gods bow , and he saith it , esay 43. 13. yea , before the day was , i am he , and there is none that can deliver out of my hand . i wil worke , and who shall let it ? the churches victories and deliverance depend upon an eternall hand , and therefore the sonnes of belial prevail not , and the sons of jacob are not consumed . 3. it were a desperate matter for the elect to be saved , if the first adam were our surety ; but our tutor jesus christ is old and wise , the ancient of dayes , daniel 7. 13. and he hath seven eies ; they cannot chuse but hold the apostasie of the saints , who make free-will our tutor : and therefore if i were halfe in heaven , and my one foot in eternity , and my other in time , if such a sinfull principle as free-will should tutour and guide me , i should come back again out of heaven , and be damned eternally . if any weak soule apprehending wrath , and under a fervour of desertion should complain , what hindreth me to be eternally condemned ? for i am not distracted , i am privie to my selfe , that i have sold my birth-right , and sinned against the grace of god hainously : let me answer , that the selling of your birth-right dependeth upon the consent of your tutor jesus christ , who is the king of ages , as no minor can sell his inheritance without the consent of his tutor , and if he should doe it , it cannot stand in law , but may be revoked . christ is first heire , and all the elect joynt heires with him , rom. 8. 17. and joynt heires in law , though many persons , yet they make but one heire : consider then , if he who is your eternall king of ages , and so unchangeable , hath not given his consent to the bargaine , that you should sell his birth-right and inheritance , and under him , your own birth-right , you had no power to doe it ; christ because he is god eternall cannot subscribe , nor signe with his hand the writs wherein you have sold your inheritance , therefore the bargaine in law is a meere nullity . thirdly , if he be god enduring for ever , what fooles are we to place our hope in a king that shall die ? surely they cast their anchor in ill ground , who trust in the creature ; thou puttest thy heaven betwixt the browes of a king and in the light of his countenance ; he is but a man , and may change , and though his favour were constant , yet when his eye-strings shall be broken , with one breath he shall breathe out his own soule , and thy heaven : and what canst thou then say or do ? because sence and the flesh leadeth us , and time goeth about us from the cradle to the grave ; we are all for time , we are for a time-court , a time-glory , a time-prince , a time-friend , a time-husband , a time-brother , a time-heaven and happinesse , a time-deliverance in trouble , time-riches , time-joy and time-pleasure , time-triumphing , a time-life , &c. but we may finde in this king of ages , who indureth for ever , these same good things of another nature , as we finde in god , eternall court , eternall glory , an eternall king , an eternall friend , an eternall husband , an eternall brother , an eternall happinesse , an eternall salvation , eternall riches , eternall victory and triumph , and in summe , life eternall . his kingdome such as cannot be destroyed ] the other classe of arguments to prove daniels god to be the true god , is from his government ; his kingdome ; that is , the people of his kingdome cannot be destroyed : and now the king doth say , though there be variety and choyce of gods in chaldea and persia , yet daniels god is incomparably above them all ; and daniel and his fellowes are blessed and more happy in their god , then all that serve other gods . the lord when he is tried , will be found the onely excellent and matchlesse god above all gods , and none like to him and his people , the onely happy people ; that mans portion is fallen in pleasant lines who hath the lord for his portion ; but i must go on to make good this doctrine , that the kingdome and church of god is the most permanent and induring society on earth , and a kingdome which cannot fail ; and i go upon these grounds , there is a most firm and sure covenant made betwixt the lord and his people , jer. 31. 35. thus saith the lord that giveth the sun for a light by day , and the ordinances of the moon and stars for a light by night , which divideth the sea when the waves thereof roare , the lord of hosts is his name , vers. 36. if these ordinances depart from before mee , saith the lord , then the seed of israel shall cease from being a nation before me for ever . i might alledge other scriptures also , as jer. 32. 39 , 40. ezech. 36. 26 , 27 , 28 , 29. esai . 54. 10 , 11 , 12. esai . 59. 21. heb. 8. 7 , 8 , 9 , 10 , 11. now then because god hath bottomed the eternity of his church upon his own unchangeable counsell , they must raze the acts of heaven who can take away the church of god . i leave it to the thoughts of the judicious , if the rooting out of the protestant religion bee a rationall purpose of intelligent men . what if we should imagine a society of transported men should convene in parliament , and make statutes thus , we ordain as a law and statute , that from the 22. of january the sunne shall shine no more by day , and the moone and starres shall give no more light by night ; also we inhibite and discharge , under the highest pain of treason , from this time forth the sea shall never ebbe or flow again . these or the like , should be but the notions of sick imiginations ; acts of night counsels have been these ; first , fire the city of london ; secondly , cut off the parliament ; thirdly , leave not alive in ireland a protestant or their seed ; fourthly , roote them all out of france , and germany ; fifthly , destroy scotland and their covenant ; sixthly , undoe all reformation of religion in brittain . secondly , consider the strength of the church of god , numb. 24. 8. he hath , as it were , the strength of an vnicorn ; he shall eat up the nations his enemies , he shall break his bones , and pierce them thorow with his arrowes . why ? and the church is but a feeble worme : let it be so , yet he saith , esay 41. 14. feare not , worm jacob , and yee men of israel , i will helpe thee , saith the lord thy redeemer , the holy one of israel in the midst of thee . vers. 15. behold , i will make thee ( worme as thou art ) a new sharp threshing instrument having teeth ; thou shalt thresh the mountains and beat them small , and shalt make the hils as chaffe . vers. 16. thou shalt fanne them , and the winde shall carry them away , and the whirle winde shall scatter them . you have not seen such a miracle , that a worme shall destroy a great mountain , and blow it away as chaffe ; but it is gods way , that omnipotence rides on a straw , on a worme , and triumph . and how can it be but thus ? the church is the weakest thing in the earth , but in god incomparably the strongest , psalme 46. 1. god is our refuge and strength : gods strength is the absolute greatest strength , and so overcome god and overcome the church , for a greater strength must overcome the lesse . where dwelleth hee ? in earth , in hell , or in heaven ? who hath strength above the strength of god ? they doe not flie to the strongest side , who desert the parliament and flie to oxford ; they run but downe to egypt , but esay 30. 7. their strength is to sit still . thirdly , the destroying of the church is not a worke of reason or deep policie , as men suppose ; they will but swallow downe and drinke the protestants , let them be doing and goe on : put the church of christ in a cup and drink her , but you will be sick when shee is in your belly , and had better drinke many quarts of lead or brasse melted and coming hot out of the furnace , for zach 12. 2 , there is poison and death in the cup . i will make jerusalem a cup of trembling unto all the people round about : the gall , the wormwood , the poyson of the vengeance of the lord , and the vengeance of his temple is in the cup ; drink who will , they shall be sick , and drunken , and vomit , and fall , and die in their vomit , and never rise again . pharaoh dranke of this cup , but he was killed with it , and made fishes meat . nebuchadnezzar and belshazar dranke , but they swelled hand and foot ▪ and died . herod acts 12. had the cup at his head , and tooke a draught of this wine , but he was stricken with wormes : papists , prelates , the irish good catholique subjects , the emperour , spaine , rome , the antichrist , the powers of the earth are now drinking one to another , and the cup of trembling goeth in a round to them all ; but consider how sick they shall be , zach. 14. 12. and this shall bee the plague wherewith the lord shall smite all the people that have fought against ierusalem : their flesh shall consume away while they stand upon their feet , and their eyes shall consume away in their eye-holes , and their tongue shall consume away in their mouths . babylons cup-bearers , and atheists , and malignants , to whom the morning of a sound reformation is as the shadow of death , would then know how deadly a cup is now at their head . fourthly , consider gods promises to his church . there is a true diurnall written from heaven , that god is to make a glorious church in the end of the world , esa. 30. 26. moreover , the light of the moone shall be as the light of the sun , and the light of the sun sevenfold , as the light of seven dayes . and when the new resurrection shall bee , i mean the in-coming of that elder sister , the church of the jewes , rom. 11. 15. and when all israel shall be saved , what a glorious house shall he build for the lord , when that shall be fulfilled ! esay 60. 13. and the glory of lebanon shall come unto theee ; the fir-tree , the pine-tree , and the boxe together , to beautifie the place of my sanctuary , and i will make the place of my feet glorious . v. 14. the sons also of them that afflicted thee shall come bending to thee ; and all they that despised thee shal bow themselves down at the soals of thy feet , and they shal cal thee the city of the lord , the zion of the holy one of israel . v. 19. the sunne shal no more be thy light by day , neither for brightnesse shal the moon give light unto thee : but the lord shal be thine everlasting light , and the dayes of thy mourning shal be ended . all which , with many other places , do make god say , that the church shall stand , and never be prevailed against by the very gates of hell . fifthly , christ cannot leave off to be a king , therefore his kingdome must stand : there is a seed and a reward promised to christ for his labours , esay 53. 10. there bee articles of grace concluded betwixt the father and his sonne , which cannot be broken . sixthly , there are in all the sufferings of the church two things most considerable : first , a turn ; secondly , a contexture : a turne or returne , gen. 39. 21 , 22. joseph was cast in prison ; but the lord was with joseph . gen. 49. 23. the archers have sorely grieved joseph , and shot at him , and hated him : but consider the returne , vers. 24. but his bowe abode in strength , and the arms of his hands were made strong by the hands of the mighty god of jacob . psal. 3. 2. many say of my soul , there is no help for him in god . see so sweet a ( but ) vers. 3. but thou o lord , art a shield for me , my glory , and the lifter up of my head . so is the childe of gods condition made up of two haltes , psal. 18. 18. hence the fall ; they prevented me in the day of my calamity : then the rise ; but the lord was my stay . psal. 22. 7. all that see me laugh me to scorn , &c. hence faiths rise , vers. 9. but thou art he that took me out of the wombe , &c. psal. 30. 5. weeping may endure for a night ; then the returne , but joy cometh in the morning . psal. 34. 19. many are the troubles of the righteous ; this is their down , but they lie not ; but the lord delivereth them out of all . psal. 71. 7. i am a wonder to many ; that is dark night ; but the day dawneth againe ; but thou art my strong hold . so doth the servant of god fall , psal. 109. 4. for my love they were mine adversaries ; but faith riseth again , but i give my self to prayer , psal. 118. 13. thou hast thrust sore at me that i might fall : see the escape , but the lord helped me , vers. 18. the lord hath chastised me sore ; shall he lie in that condition ? no , but he hath not delivered me to death . esay 54. 7. for a smal moment i have forsaken thee ; behold the returne , but with great mercies wil i gather thee . esay 63. 6. for we are all as an unclean thing , and all our righteousnes as filthy rags , & we all do fade as a leafe ; our iniquities like the winde have taken us away : this is death ; and look to life again , vers. 8. but thou , o lord , art our father , &c. jer. 1. 19. they shall fight against thee ; there were but a whole parliament , all the estates of the land , kings , princes , priests , and people against jeremiah , but he must not lie on the dust ; but they shall not prevaile against thee , for i am with thee to deliver thee . joh. 16. 22. ye now therefore have sorrow ; that is a sad case , yet it hath a turne , but i will see you againe , and ye shall rejoyce , and your joy shall no man take from you ; so are these two at once in the lords witnesses his apostles . 2. cor. 4. 9. persecuted , but not forsaken ; cast down , but not destroyed . 2. tim. 4 16. at my first appearing no man stood with me , but all men forsook me ; yet is he lifted up , vers. 17. but the lord stood with me , and strengthened me . secondly , there is a contexture of contraries , as black and white , sweet and sowre woven through other , as day-light and night in a morning twy-light : as contraries in one subject . 2. cor. 6. 9. as dying , and behold we live ; as chastened , yet not killed , verse 10. or , as sorrowfull , yet alwayes rejoycing ; as poor , yet making many rich ; as having nothing , yet possessing all things . how can these two be in one ? they kill us , but we die not ; they bury us , but we live againe in the grave ; we have nothing , and we have all things ; we have , we want not . rom. 8 36. killed all the day long , and counted as sleep for the slaughter . 37. neverthelesse in all these more than conquerours , &c. hence they are killed all the day long , and they live all the day long . i know not how it is , but the churches death is a living and a breathing death , their poverty a rich poverty , their shame glorious shame , their sadnesse joyfull sadnesse , their foyles victorious foyles , their paine an health , and an easie paine , their weaknesse strong and mighty weaknesse . i desire to make some use of this , and 1. there be no worldly states and monarchies of whom this can be said , their kingdome such as cannot be destroyed . where is there a worldly kingdome that cannot be shaken ? moab was a kingdome , and yet moab shall die in his own vomit . jer. 48. 26. aegypt is a great kingdome , and yet it is broken like an old clay-pot or a lame vessell . the foure great monarchies are become like foure may-flowres , withered , and their rosie blossoms are fallen off them in their moneth . did they mean no truth who said of earthly kingdomes ? omnis faelicitas ad culmen perducta , retrogreditur ; and , magna suo pondere ruunt . vvorldly felicity when it is at the height of the stairs , sitteth downe and slippeth back againe ; and great things of this earth are a burden to themselves ; summisque negatum stare diu . it is denied to great things to stand long . alas , how long did one of the kings of gods people raigne , even zachariah ? poore six moneths . shallum came not to this , he raigned in samaria one moneth . and zimri who came to the crowne by blood , had a shorter raigne ; he did walk with a crowne seven dayes ; if pope victor the fifth had a longer time of a golden chaire , it was but five years ; and clemens the third ruled but three yeers ; and alexander the eleventh only two yeers . and though it be but a fiction that kingdomes have their fatall yeers , and monarnarchies are under planetary houres , yet some truth must be in this ; kingdomes have their infancy , and come to a greater strength , till they come to their flowre , and then they begin to turn : and it is congruous to their experienced truth , that kingdomes finde old age ; and gray hairs are here and there upon ephraim , and he knoweth not . 7. 9. it is much better to bee a subject , or one of the states of the kingdome of grace ; for grace knoweth no old age , nor hath grace an internall principle of corruption , for it is the seed of eternall glory ; and though the powers of the earth may subvert the foundation and fundamentall laws of earthly kingdoms , yet cannot christs kingdome or the constitution of it be broken . but that which doth loose the pillars of a kingdome is sinne . amos. 1. for three transgressions of edom and for foure , i will not turne away the punishment thereof , so ammon , moab , judah , are under the same punishment . there is no way to secure england from wrath , but turning to the lord : and especially two sinnes in the state are to be seriously taken to heart . 1. you suffered many worthy servants of god who pleaded the lords cause for a reformation against the prelates , to be silenced , deprived , imprisoned , banished . both in the reigne of queene elizabeth , and of king james , prelates oppressed the servants of christ , and did tyrannize over the conscience of the lords people in this land : former parliaments did not give christ and his servants faire justice , and now hath the lord stirred up these oppressors to oppresse your parliament , and to raise bloody wars against the land . 2. it is said , hos. 5. 11. ephraim is oppressed and broken in judgement , because he willingly followed the commandement . it hath been the sinne of this land , that when episcopacy , antichristian ceremonies , superstition , and will-worship were injoyned by law , to pleasure an earthly king , you willingly followed after the command , against the direction of the king of kings : and now hath the lord delivered the people of the land into the hand of their king . and for this the sword of the lord hath gone through the land . 2. vse . from the perpetuity of the lords kingdome , we may infer , that this cause of god shall prevail , and that the church , though in the burning bush , cannot be consumed ; for jehovah is in the bush . there be three grounds that there is hope that god will build his own jerusalem . 1. god never laid the foundation of so fair a building , and then deserted the vvorke : when he hath put it into the hearts of the parliament and land to enter into a covenant with the lord , the cause doth now in formall and direct termes become the lords cause : and so the lord is become surety for england . 2. when did the lord ever finally prosper his bloody-hearted enemies ? babylons womb and bowels are swelled with blood , they intend to root out the protestant religion . can god say amen to this in brittaine ? no , he will not , this end was sworne at the councell of trent ; it was aimed at by charles the fifth , by leo the tenth against luther , and the designe of the actors of that bloody massacre of paris ; yet hitherto all hath failed them . 3. gods noble and stately acts of disappointing and discovering so many plots , give us hope ; for in them all god maketh true of england what is said , esai . 66. 7. before she travelled , shee brought forth , and before her paine came , she was delivered of a man-childe . when she was sleeping , ere the blow came , the childe was borne , and the woman delivered . his dominion shall be to the end ] dominion is a power to use a thing , as you please , for such ends as you think good ; in the creature , our pleasure is supposed to be regulated by law and reason ; but men or angels will or pleasure is not the rule of the use or lawfull exercise of dominion , but in god ; whose blessed will , not being differenced from his holy reason , and infinite wisedome , it s the rule of the use of his dominion , and none may say to him , what doest thou ? that but standeth still to the creature as a binding law . illud tantum possumus quod jure possumus , we have no more lawfull morall power given to us of god , then we can , or do lawfully exercise according to the morall rule : but gods dominion is to be discussed thus , as it standeth in those following heads . first , in the manner of it , its compleat . deus dominatur in totum ens , & in totum entis ; god hath dominion over every being of the creature , and over every part of the being . god hath dominion over his creatures soule , and his soules faculties , his will , minde , conscience , affections , faith , hope , feare , love , joy ; over the body , and all the powers and motions therof . so god hath a compleat lordship over the creature : one creature hath not a compleat lordship or dominion over another , yea a free reasonable creature hath not a compleat dominion over himself . the reason is , god made the creature , he made all and every being and part of the creature ; he made the soule , the body , the faculties of both , the actions and purposes of both : therefore he hath an absolute dominion over both . the potter hath a dominion of art , not a dominion by creation over the lame-pot : he made the lame-pot , but he created not the clay : he hath therefore but a dominion of art over the clay , not to annihilate the clay as god can do . his dominion is of art to frame of the clay a vessell of honour , for a kings table , or a vessell of dishonour for the receiving of urine . the master amongst the jews might sell his man-servant , and put him in his purse ; but the truth is , when he sold him , he sold but his bodily-service , as hee was usefull to labour and work ; but he could not sell his servants soule , nor his understanding , nor his will , nor his love , nor his faith or religion , nor any of these : courtiers then and cavaliers , prelates , atheists who professe they are of the kings religion , and will dispose of their soules at the kings pleasure , to kill the innocent , they make their soules bastards and unlawfull broods , and they make the king the creator of their soules , and the absolute lord of their religion : o foole , the king did not make thy soule , there is an other soule-lord then the king ! ezek. 18. 4. behold all soules are mine , saith the lord ; and there is another soule-former , then the king of brittaine : hear god speak himself , esai . 57. 16. if i should contend for ever , the spirits should faile before me , and the soules that i have made ! o finde me an earthly king that can forme soules , and then let the cavaliers sweare that which many now practice , i am the kings wholly , both soule and body , faith and conscience . but i pray you , are not all in england the kings subjects ? yea trùly and all in scotland also , but not one soule , not one conscience in all the three kingdomes is the kings subject . 2. gods dominion : for the matter is universall , he can presse an army in the clouds , and in the firmament , judg. 5. 20. the stars in their course fought against sisera : he hath an host in hell , and raised an army against the first-borne of egypt , psal. 78. 49. hee troubled them by sending , malokim ragnim , evill angels , or devils amongst them . he can blow a trumpet , and cry to the dust of the earth , arms , arms , and there ariseth an host of catter-pillers , or canker-wormes , joel 2. and vers. 6. before the faces of these wormes the people is much pained , and all faces gather blacknesse ; that is , strange to see valient men of warre tremble before a worme , and one man with a tramp of his foot may kill hundreds of them , but this is the dominion of jehovah the lord . he hath an host of vvaters , every wave of the sea being a souldier , every fish receiving pay from jehovah , first to drown pharoah , and then to eat him and his princes . 3 ▪ he hath a soveraigne dominion over the salvation and damnation of men , as rom. 9. 21. the potter hath power over the clay . arminians and papists will have freewil lord and carver of the white roll of election to glory , but gods own pen from eternity did write in the lambs book of life so many , and did book those from eternity , whom he was , of free grace , to make senators of heaven , to walk with the lamb in white : nor doth freewill pen its own doome : but god hateth esau , before he doth good or ill . 4. god hath an absolute dominion in all the operations of second causes . the stars these five thousand yeers have marched so orderly , and kept their orbes , distance , line , that not one of them ever transgressed the borders of another . and gods dominion herein is so eminent , that in necessary causes the lord worketh a sort of contingency , and in contingent causes , a sort of necessity ; as he saith to the fire , burn , burn not ; burn those who cast into the furnace the three children ; burn not the three children , daniel 3. 22 , 24. he commandeth the sun to move , and it moveth , psal. 104. 19. he commandeth it to stand still , and it doth so , in the dayes of ioshua . he saith ! o sea , ebbe and flow , ier. 5. 22. and it doth so . he saith ! o sea , stand still , as a vvall , or as an heap of ice , do not ebbe , nor flow , while my people go through dry ; and it doth so . and what he hath decreed must be , though it fall out in a contingent way ; iosephs brethren must fell him , potipher must cast him in prison , king pharaoh must exalt him to honour . 5. vvhen causes seeme confused in their operations , god exerciseth his dominion . why should an arrow smite achab betwixt the joynts of the harnesse , and kill him ? many thousands may bee killed as soone as he : but god shot the arrow ; the bow and the arrow of jehovahs dominion was here , when two armies of many thousands on every side joyne battell : what confusion is there , when thousands are rolled in bloud ? who marshalleth bullets through the aire ? god ranketh bullets , arrows , and fire-works as his souldiers , flying in the air , and will have a good man killed in a good cause , and a wicked man in an evil cause : to come faire and safe off here , must be the dominion of god . 6. how is it that satan and wicked men in their blackest works of hell are as chariots and horsemen , carrying on the counsels of heaven , and serving gods eternall counsell , when they are not serving god himself ? we are to draw this into our selves , for god communicateth an inferiour dominion to his church and people , for the which he is to be adored . 1. god is conquering mens judgement , that they yeeld to truth . 2. he hath given a dominion to his saints , and given them to bee above all things , and put all creatures under the childe of god , and hath put the world , life , death , court , glory , riches , under the fear , faith , love , and joy of his own children : nothing is great to a believer , but christ ; nothing high but the most high , nothing fair but he who is white and ruddy , and the fairest of the sonnes of men , cant. 5. 10. psal. 45. 2. nothing ancient ; as the ancient of dayes . nothing honourable as the king of ages . nothing desireable as the lord , the desire of all nations , when creatures have dominion over us , and are above us , and too great in our affections , we be then under their power , and our hearts are mastered and over-loaded by clay and shadows ; especially if death , torture , the sword , losse of the sweet pleasures of this life have a dominion over us , our life is a bondage to us . the people of god are rom. 8. 36 , 37. killed , and yet conquerors and victors . 3 we are to effect a dominion over sin . how can this be ? for the children of god for the most are foyled in their combat betwixt the spirit and the flesh ; paul was led captive : i answer , this may be , and yet the dominion is on the childe of gods side . 1. because victory must not be measured by one blow , but by the issue of the battell ; christ at length in all his saints shall bring forth esai . 42. 3. judgement unto truth , mat. 12. 20. into victory ; the gospel at length is victorious in the heart of the childe of god . 2. that the spirit keepeth the fields in that same soule with the flesh , is a great dominion ; in carnall men the spirit is not in the fields at all ; and therefore he is a servant not a captive ; and when the childe of god sinneth , it is but with the half of the will , and so the flesh hath but half a vote ; and there is a protestation made on the contrary by that supernatural instinct . a morgaging , or a woodsetting is not a buying , the soul giveth half consent , but with reversion , and a power to take back again at another time . what is now given . a man is legall proprietor , and lord of lands morgaged , though he want the present use of them . 3. the foyles of the childe of god are the seed of humility , of hunger for a fuller measure of grace , of cautelous and more strict walking ; and often here falling one way is rising another way ; and this fall is a vertuall dominion over pride . sinne helpeth , by gods grace , to mortifie it self . 4. we are to pray , that the gospel may have a dominion ! o that we might be witnesses to see him who rideth on the white horse go forth through the habitable world with his bow , and his crowne conquering , and to conquer , and that he would cause his servants alwayes to triumph in christ , and make manifest the savour of his knowledge in every place ! revel. 6. 2. 2. cor. 2. 14. pray , exalted be the glory of jesus ; high , high for evermore be his throne ! o that the pearles and diadems of his royall crowne may glister as farre as the beames of the sun in the firmament shine . let the wheeles of his chariot be as the wings of an eagle . let his enemies bow before him , and those brazen knees , which will not bow to jesus christ , let them be broken ! o lord let thy kingdome come . finis . notes, typically marginal, from the original text notes for div a57979e-320 esa ▪ 31. 9. jer. 9. 21. esa. 29. 8. ezech. 28. 9. ezech. 25 6. notes for div a57979e-1110 d. tobias crisp. christ exalted , serm. 15. serm. 16. serm. 17. sermons preach'd upon several occasions before the king at white-hall by the right reverend father in god, john wilkins ... ; to which is added, a discourse concerning the beauty of providence by the same author. wilkins, john, 1614-1672. 1677 approx. 179 kb of xml-encoded text transcribed from 97 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a66060 wing w2213 estc r22933 12125925 ocm 12125925 54594 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. a66060) transcribed from: (early english books online ; image set 54594) images scanned from microfilm: (early english books, 1641-1700 ; 907:12) sermons preach'd upon several occasions before the king at white-hall by the right reverend father in god, john wilkins ... ; to which is added, a discourse concerning the beauty of providence by the same author. wilkins, john, 1614-1672. [14], 176 p. printed by h. cruttenden for robert sollers ..., london : 1677. reproduction of original in union theological seminary library, new york. "a discourse concerning the beauty of providence ... fifth edition" p. [93]-176. 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. providence and government of god. 2004-02 tcp assigned for keying and markup 2004-03 apex covantage keyed and coded from proquest page images 2004-04 emma (leeson) huber sampled and proofread 2004-04 emma (leeson) huber text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion sermons preach'd upon several occasions before the king at white-hall . by the right reverend father in god , john wilkins , late lord bishop of chester . to which is added , a discourse concerning the beauty of providence . by the same author . london : printed by h. cruttenden for robert sollers in st. pauls church-yard . 1677. to the right honourable george lord berkeley , lord of berkeley , mombray , seagrave , and bruce , custos rotulorum of the counties of gloucester and surrey : and governour of the levant company . may it please your lordship , having these scattered discourses in my custody , and wholly at my disposal , either to republish , or suffer them to sleep in that darkness wherein they lay ; i thought it very incongruous to the necessities of this degenerate age , to let the excellent works of so learned , pious , and worthy a prelate be extinct , and lye hid from the open view of the world ; sith they are none of the worst of which this great man was pleased to bless our times with . these sermons were fram'd for , and preached before a great and regal auditory ; though by their plain , natural , and unaffected style ( a thing he always delighted in ) one would have thought the contrary ; since the chappels as well as courts of princes , are by byass'd and self-interested principles so often flatter'd . and now i thought no man so fitting as your lordship to shelter these discourses from the rage and fury of the atheistical male-contents of the age ; they being the fundamentals of religion that he treats of ; which i am very sensible your lordship well knows , are not only slighted , but bid open defiance to , and the authority of their institution call'd in question . that man would certainly be held a notorious delinquent , that should openly affront the king , and disown that authority , and legislative power , by which he commands obedience to his laws . the consequent may be justly applicable , in the words of a reverend and learned writer of our times , but to blaspheme god , and deride his service , seems to have a much greater malignity in it , inasmuch as our obligations to his honour and service , are much greater than they can be to any created being . and to such kind of men it may be said , in the words of a noble author , agnoscant vero hanc , suam formam , tanquam in speculo , miseri & perditi illi , qui deum obliviscendo , se sui oblitos non vident ; quia formam naturamque , essentiam , quantum in se est , obliterarunt . that i make this dedicatoryepistle proceeds not from a desire thus publickly to expose my self , ( for as i can have no interest to court the applause , so neither have i any reason to value the censure of the world ) but it is from a sincere principle to express that reverence i bear your lordship ; whom i know as you have goodness to pardon , so i presume to , your honour will be both ready and willing to stand in the defence of this bold address . that length of days may be in your right hand , and in your left , riches and honour , is the hearty and affectionate prayer of him , who desires nothing more , than to subscribe himself , ( in all the circumstances of a becoming devoir . ) my lord , your lordship 's most humble and most obedient servant , j. g. to the reader . when first these discourses were sent to the press there was neither epistle nor preface design'd , but it being a thing altogether uncouth and unusual ; i was unwilling to affect any thing of singularity , and in this affair ( to be so great a friend to the bookseller and printer , as ) to follow the common road. if there is any thing in the publisher that thou maist call folly or presumption it was done through ignorance or inadvertency ; and since i acknowledg my fault , i hope you will pardon it . as for the following discourses they are so admirably well pen'd , and their contexture so smooth and even that they are beyond all imaginable praise . it would argue nothing less than presumption to speak in their behalf , and it needs nothing more than the name of its author to recommend it to the world. farewel . a sermon preached before the king at white-hall , in lent , 1669. prov . 3. 16 , 17. length of days is in her right hand , and in her left hand riches and honour . her ways are ways of pleasantness , and all her paths are peace . the chief design of the wise-man in this text , is , to set forth the many great advantages that belong to religion ; in order to which , he doth here enumerate those five principal things that must contribute to a compleat state of happiness in this world , namely , health , and riches , and honour , and pleasure , and peace ; and asserts concerning them , that they are the proper effects of that wisdom which consists in being religious , this he expresses by way of allegory , representing wisdom ( as is usual for other virtues ) in the shape of a woman , or queen , with her arms extended , in the posture of directing and rewarding her followers ; holding in her right-hand the blessing of health , or length of days , the great promise of the law ; to which the precedence of the right-hand is therefore given , because it is amongst all worldly blessings the greatest and most desirable ; that , without which , a man cannot enjoy any thing else , nor so much as his own self ; length of days is in her right-hand . and then , for those other things , whic● the generality of men do so much covet and labour after , wealth , and reputation ; these likewise are at her disposal , and must proceed from her gift ; and in her left-hand , riches and honour . and , as for the cheerfulness of our conditions , he affirms , that the truest pleasure must be found in those ways that are directed by her ; her ways are ways of pleasantness . and because there are several things which have some present delight in them , seeming to drop as the honey-comb , and to be smoother than oyl , and yet upon trial , do prove in the issue , bitter as wormwood , and sharp as a two-edged sword ; therefore 't is added , that her ways are not only pleasant , but they are likewise safe and quiet ; all her paths are peace . that these things are the effects of religion , is here only affirmed , which , to them who believe the authority of scripture , is evidence sufficient : but , it were easy to prove this concerning each of them , by all other kinds of evidence , of which such matters are capable . i purpose at this time to treat only concerning the third of them , namely , honour ; as being the most proper subject for this presence and auditory . and that this can only be attain'd by religion and virtue , i doubt not but to prove with so much strength and perspicuity , as shall be sufficient to convince any o●● who will but attend and consid●r . in order to this , i shall first endeavour 〈◊〉 state the true nature of ho●●●● , and to shew wherein the most proper notion of it doth consist ; 't is an equivocal word , and is capable of various sences . first , sometimes 't is used to denote worthy and creditable parentage ; the being derived from such ancestors as have been famous in their generation for some eminent virtue or exploit : wherein there is this benefit , that a man hath great examples in his own family , and so much the stronger obligation not to degenerate from them : but it shews rather what such a man should be , than what he is ; and , to a person that is not virtuous , doth prove a prejudice rather than an advantage . secondly , sometimes 't is used to signify titles of place and dig●●ty , according to the various orders and degrees of ●obility in sev●●al nations : but , this kind of honour depending mee●●● upon the princes favour , mu●● therefore be wholly extrinsecal , and consequen●ly can have no more due to it than a meer external respect . such persons may challenge from us , that we should give them their due titles , and demean our selves towards them with that observance and ceremony as becomes their quality : but then , as to inward esteem and affection , they can demand no greater a share of this , than according as their real worth and virtue shall require . the royal stamp upon any kind of metal may be sufficient to give it an extrinsick value , and to determine the rate at which it is to pass amongst coins , but it cannot give an intrinsick value , or make that which is but brass , to be gold. 't is true indeed , there are some callings and relations of men , to whom an inward veneration is due , though the persons themselves should not be virtuous ; namely , magistrates , and ministers , and parents , and benefactors ; who , having somewhat of a divine stamp and impress upon them , may therefore challenge from us , that we should demean our selves towards them , both with such an outward respect as may become their places , and with such an inward respect too , as may be sutable to that image which they bear , our dependance upon them , and obligation to them . but then , we cannot be obliged to think such persons good men , unless we have some evidence to believe them to be so , or at least , not to be otherwise ; so that they are beholding to something extrinsical to their persons , namely , to their callings and relations , for that honour which is paid to them . thirdly , the word honour is sometimes used for that esteem and reputation which a man hath in the world , especially amongst virtuous persons ; according to which sense 't is defin'd by tully to be consentiens laus bonorum , the concurrent approbation of good men ; when those , who are best able to judg of real worth , shall both think and speak well of others , this is properly honouring of them . and in this sense ( which is the most proper notion of the words ) it is one of the greatest blessings that this world can afford ; much to be preferred before riches , or pleasures , or life it self . a good name is rather to be chosen than great riches , and loving kindness rather than silver or gold , prov. 22. 1. one that is a generous , virtuous man , will choose to dye , rather than do any thing that may expose him to infamy : st. paul was of this mind ; it were better for me to dye , than that any should make my glorying void . there have been some wise men , who have neglected and refused that other kind of honour , consisting in titles of dignity , as conceiving more of burden and temptation in it , than of real advantage ; but no man in his wits did ever despise a good name , unless such profligate dissolute wretches , as did either despair of , or resolve against doing any thing that might deserve it . 't is not easy to reckon up the many advantages that belong to this kind of honour : 't is power , inabling a man to do things great and worthy , to be useful to his friends and his countrey : 't is safety , and doth give a man such an interest in the esteem and affection of others , as will make them concern'd for his welfare , ready to stand by him and assist him in any kind of danger ; which are so great advantages , that whosoever shall wilfully neglect them , must needs be rendered very contemptible . having thus explained the proper notion of honour , i proceed in the next place to prove , that religion and virtue is the only means ●or the attaining of it . this i shall endeavour to do by testimony , and by reason , and by experience , which 〈◊〉 all the kinds of arguments that such matters are capable of . first , by testimony . the scripture doth abound in divers assertions and promises to this purpose : such as are religious are stiled the excellent of the earth , psal. 16. 3. and said to be more excellent than their neighbours , prov. 17. 27. they are gods peculiar treasure . the dearly beloved of his soul. he sets apart the man that is godly for himself . though such persons may be but low , as to their outward condition ; being put to wander up and down in sheep-skins and goat-skins , being destitute , afflicted , tormented , seeking for refuge in desarts and mountains , in dens and caves of the earth ; yet may they upon the account of religion , be of such excellent value , that in the judgment of the holy ghost , the whole world is not worthy of them , heb. 11. 37 , 38. the wise-man speaking of religion , saith , that it shall be an ornament of grace unto thy head , and as a chain about thy neck . exalt her , and she shall promote thee , and bring thee to honour ; she shall give to thy head an ornament of grace , and a crown of glory . god hath en●●●●ed himself by promise to those ●●at are religious , that he will set ●he●●bove other nations ; they shall be made the head , and not the tail , deut. 28. 13. he hath said , those that honour me , i will honour , 1 sam. 2. 30. and certainly , he , who is the king of kings , must needs be the fountain of honour , and able to dispose of it as he pleases . but , because such persons as are no friends to religion , may have but a small esteem for the authority of scripture : therefore to these i would suggest the concurrent opinion of wise men in all former ages . though the ancient philosophers were divided into various sects , and differ'd very much from one another in several opinions ; yet , in this they have all agreed , that honour is due only to virtue , and doth not properly belong to any thing else . it would be tedious to enumerate the several sayings to this purpose , out of plato , aristotle , tully , seneca , and the other ancients : and certainly , that man must needs have a very extravagant conceit of his own abilities , who dares prefer his private opinion , before the general consent of wise-men in former ages , such as have been counted the greatest masters of reason , and most eminent for their knowledge and their wisdom , secondly , i proceed in the next place to confirm this by the principles of reason , that religion and virtue is the cause of honour . there may be a two-sold cause of things moral , natural . that is said to be the moral cause , which doth dispose a man to such a condition , upon the account of fitness and desert ; and in this sence honour is the reward of virtue . there is an equitable right , a suitableness and congruity , that good men should be loved and esteemed , and vitious men exposed to shame : as snow in summer , and as rain in harvest , so is hononr unsuitable for a fool , prov. 26. 1. the intermixing of winter and summer , would not cause a greater disorder in the natural world , than the cross disposal of honour and contempt would in the moral world. and hence is it , that the laws of all nations and governments , have owned it as a point of policy , to excite their subjects unto virtuous and worthy actions , by the motive of honour ; and to deter them from vitious courses , by the consideration of the shame and contempt which belongs to them . that is said to be the natural cause of a thing , which doth by its own immediate efficacy produce the effect ; and in this sence likewise is virtue the cause of honour . the fire doth not more naturally produce heat , than goodness doth love and esteem ; which will appear very plain , if we consider , that inward honouring is nothing else , but the believing a man to be worthy and virtuous ; and the testifying this by our words and actions is outward honouring . now , nothing can be more evident , than that the best means for one to be thought good , is to be so . a man may excel in strength , beauty , riches , learning , wit , which are all commendable things , and will contribute to a man's esteem ; but , if we apprehend such a one to be notoriously vitious , this esteem will not be accompanied with love , but with fear , hate , and envy ; because such a one hath by these things so much the greater advantage of doing mischief in the world : whereas on the other side , though a man should be destitute of all these other advantages , without any nobility in his ancestors , but of a small estate , a low condition ; yet , if we believe him to be a truly virtuous man , it cannot be , but that we must pay a veneration to him . all things whatsoever have some natural standard , whereby the goodness of them is to be measured ; namely , their suitableness unto that chief end , for which they are designed . we do not therefore account a ship to be good , because 't is curiously painted and gilded , or carved and inlayed , but because 't is fitted for all the purposes of navigation , which is the proper end and use of a ship : nor do we therefore account a sword to be good , because it hath a rich hilt , and an embroidered scabbard , but because it is fit for the proper use of a sword , which is to cut . they are the comparisons of seneca , speaking of this subject ; in homine quoque , nihil ad rem pertinet , quantum aret , quantum foeneret , a quam multis salutetur , &c. sed quam bonus sit . it should be so likewise in our esteem of men , who are not so much to be valued by the grandeur of their estates or titles , as by their inward goodness . every man is endowed with a natural principle , inclining him to a state of hap●●ness , and hath in some measure , both an ability to judg of , and a freedom and liberty for applying himself unto those duties , which are the proper means for the promoting of this end . and this being the peculiar difference of the humane nature , therefore a man is not upon any other account to be justly praised or blamed , but according to the right or wrong use of this natural liberty ; and consequently as a man doth find either in himself or others , a constant and firm resolution to make a right use of this , so should he proportion his esteem accordingly ; preferring this inward greatness , this rectitude of mind , whereby a man is resolved in every condition to do that which shall appear to be his duty , before any external greatness whatsoever . there are two kind of virtues amongst all the rest , which are by general consent esteemed venerable , and such as do advance the reputation of those who are endowed with them ; namely wisdom , courage . because they have a more intrinsick rise , and do less depend upon external advantages , but seem rather to be rooted in the inward frame and temper of mind ; and withal , are most beneficial both to our selves and others : the former signifying a man to have those intellectual abilities which are proper to his kind , whereby the humane nature is to be distinguished from other things : the other , because it argues a rectitude in the will , and a power to subdue the passion of fear , which is most natural to our present state of infirmity ; and withal doth support a man against difficulties , and inable him for those two services , of doing and suffering as he ought . and , for this reason , the vices that are opposite to these , are amongst all others counted the most shameful ; there being no greater reproach to be cast upon any one , than to be esteemed a fool , or a coward . now a man that is irreligious , cannot justly pretend to either of these virtues . 1. for wisdom . this is so essential to religion , that in the scripture-phrase ( especially in the writings of david and solomon ) they both go under the same name , and there is very good reason why it should be so ; because there is such an intimate agreement between the natures of them : the philosopher doth define wisdom to consist in an ability and inclination , to make choice of the right means in the prosecution of our true end. and nothing can inable a man for this but religion , both as to the subordinate end of temporal happiness in this world ; but chiefly with respect to that great and s●preme end of eternal happiness in the world to come . 2. and then for courage , 't is not possible for a man to be truly valiant , unless he be withal truly religious : he may be bold and daring , and able ( in a fearless manner ) to rush upon any danger ; but then he must stifle his reason from considering what the consequences of things may be , what shall become of him hereafter , if he should miscarry . there being no man whatsoever so totally free from the apprehension of a future state , but that when he is serious and considerate , he must be startled with doubts and fears concerning it : so that there cannot be any rational , sedate , deliberate courage , but only in such , as have some good hopes of a better estate in the other world ; and , 't is religion only that can inable a man for this , 3. i proceed to the third kind of argument to this purpose , from experience ; by which , i mean that practical knowledg , which every man may attain by his own observation of the usual course of things in the world : and , by this , it will appear , that no kind of persons have been more highly reverenced in the hearts and consciences of others , than those that have been most eminent for their virtue and religion ; which hath been always true , both with respect to publick communities , and private persons . first , for nations ; if we consult the stories of former times , we shall find that saying of solomon constantly verified , that righteousness doth exalt a nation , but sin doth prove a reproach to it : and more especially the sin of irreligion and prophaneness ; as this doth increase in any nation , so must the honour and reputation of that nation decrease . the roman empire was then at the highest , as to its name and greatness , when it was so as to its virtue ; when they were most punctual in observing the rites of their religion , ( though that were a false way of worship ) most heroical in their justice , courage , fidelity , gratitude ; then it was that they deserv'd to govern the world , and to be had in greatest honour above all other nations . and not only tully and polybius , two heathen writers , who , upon that account , might be thought more partial ; but st. austin also and lactantius , two of the fathers , do ascribe the flourishing of that empire , when it was at his height , to the religion , and piety , and virtue of those times ; and , as they did afterward degenerate from this , so did they decline likewise in their greatness and honour , 2. thus also hath it been with particular persons ; amongst the heathen , what elogies do we find in the honour of socrates , aristides , cato epictetus ? the latter of which , though but a poor slave , had yet such a veneration paid to his memory , that his earthen lamp by which he was wont to study , was , after his death , sold for 3000 drachms . nor was it otherwise amongst the christians ; the apostles were but poor fisher-men , illiterate mechanicks ; many of the martyrs were but of mean condition , much opposed and persecuted in the world ; and yet these men , during the time of their lives , were highly reverenced amongst those that knew them ; and since their deaths , what can be more glorious than that renown which they have amongst men , when the greatest kings and princes will not mention their names without reverence ; when whole nations are willing to set apart , and to observe solemn days and festivals in honour of their memories . and , as it hath always been thus formerly , so i appeal to every mans breast , whether it be not so now : let them but examine what their inclinations are towards such persons , whom they believe to be truly virtuous : not only to such amongst them as are their particular a●qua●ntance and friends , but lik●wise to s●rangers , nay , to very enemies ; whether they d● not esteem , and love them , and will well to them . i shall crave leave to speak briefly to two objections , that may be made against what i have been proving . i. the scripture saith ( speaking of good men ) that the world shall revile and persecute them , and speak all m●nner of evil against them : our saviour himself was despised and re●●●ted of m●n ; and his apostles 〈◊〉 used as the rubbish and off-scour●●●● of all things . to these two things may be said by way of answer . first , it cannot otherwise be expected , but that when a new religion is to be set up , men must be highly concern'd in their opposing of it , and of those that promote it : and the fore-cited texts do particularly relate to this very case ; when christianity was first introduced into the world , and to be propagated by the sufferings of those that professed it ; which being an exempt case , and not according to the usual course of things , therefore these texts are not equally applicable to other times and places , when and where the true religion hath obtained , and the kings prove nursing ●athers to it . secondly , those that knew our saviour and his followers , did highly honour them : and , as for others , that were ignorant of them , and not sufficiently convinced of their goodness , 't is no wonder that they used them accordingly . the most vicious person that is , if he doth either know , or have reason to think another to be virtuous , must of necessity pay to him an inward reverence ; because 't is not in any mans power ▪ so far to offer violence to his own faculties , as to believe any thing against its evidence . 't is true indeed , men have a greater power over their words and actions , than they have over their belief ; and therefore they may call , and use such a one as they please , they may revile , and persecute him ; and , in this sence , honor est honorante , but , even in so doing , they seem to pay a veneration to religion it self , whil'st they are fain to disguise it , under the names of hypocrisie , heresie , superstition , thereby to justifie themselves in their opposing of it . ii. it appears by the experience of all ages , that vitious men are sometimes had in honour . to this it may be answer'd . 1. external honour may be due to them . 2. internal honour may be given to them , by such as do not know them . the meer opinion of being virtuous , must of necessity have the same advantage in this respect , with real goodness ; the main difference is , that it is not like to last , because is almost morally impossible , for a man , who doth only dissemble virtue , to stand always upon so strict a guard , as not to be discover'd . if it be said , that men , who are notoriously vitious , are sometimes applauded , and cry'd-up for their virtue ; it may be answer'd , that this cannot be so truly stiled honouring as flattering ; the proper notion of which doth consist in giving undue commendations ; nor will any contribute to it , but vile sycophants , the worst kind of enemies , and the most incompetent judges of real worth : such only being fit to give praise , who are themselves praise-worthy . now if this be the true state of the case i have been speaking to ; that the generality of wise and considerate men , in all former times , have attested to this truth , if the reason of the thing require that it must be so ; and if it appear accordingly from common experience to be so , if the most material objections against it , may be so plainly and fully satisfied , then there can be no sufficient reason to doubt of the truth of this preposition ; that religion and virtue is the most proper means to promote the interest of honour , which is the thing i am to prove . i shall crave leave to suggest two things by way of application , and i have done . first , this may convince men of ●olly , who seek for honour by any other means . the great instances which are commonly given , of mens being fools , is , from their chusing such means , as are altogether insuffient for the end they design : as the endeavouring to make a blackamore white , by washing of him , &c. but , the using of such means , as are not only insufficient for , but opposite unto , and destructive of the end they propose ; this is a degree above folly , and may be stiled madness : 't is as if a man should run into the water to dry himself , and into the fire to cool himself ; and yet this is the case of many men in the world , who propose to themselves such courses , for the promoting of their honour , as are most destructive of it ; namely , prophaneness and contempt of religion , despising that which other men stand in awe of ; by which they think to get the reputation of wit , and of courage ; of wit , by pretending to penetrate more deeply into the nature of things , and to understand them better than others do ; not to be so easily imposed upon , as other credulous people are . of courage , by their not being so easily scared at the apprehension of danger at a distance . but , the plain truth is , such persons do hereby prove themselves to be both fools and cowards . fools , in mistaking their great interests , in making choice of such means , as can never promote the end they design ; there being no kind of men that are exposed ( whatsoever they themselves may think of it ) to publick infamy and hatred , than those that seek for credit by despising of religion . fools , in venturing their future estates and their souls upon such hazards , as all mankind would cry-out-upon for the most palpable folly and madness , if they should do the like , towards their temporal estates , or their bodies . cowards , in being more afraid of little dangers , because they are present , than of greater , because they are suture , and at a distance : as that souldier , who doth more dread the present danger of fighting , when he is obliged to it , than the future danger of suffering martial law for running away , may justly be esteemed a notorious coward ; so that man who is more afraid of a present inconvenience , by incurring the prejudice and displeasure of his loose companions , to whom he would be acceptable , than of a future mischief from the judgment of god. no man will esteem another to be truly valiant , because he is not afraid to do such vile unworthy things as will expose him to the displeasure and punishment of the civil magistrate ; much less should be so accounted , for daring to do such things , as will in the issue expose him to divine vengeance . for men of no real worth to expect the esteem and affection of others , as it is very unequal on their parts , requiring brick without straw ; so neither is it lawful nor possible for others to allow it them : not lawful , because it is as well a man's duty to contemn a vile person , as to honour them that fear the lord. not possible , because men must necessarily judg according to the most prevailing evidence ; nor can they esteem such an one to be worthy , whom they know to be otherwise , any more than they can believe that to be white and streight , which they see is black and crooked . secondly , if these things be so , it will hence follow , that men who have any sense of honour , should , by these considerations , be excited to a love of that which is the only means to it , namely , religion and virtue . those of ●●avish , sordid spirits , may be more easily perswaded by the consideration of gain ; but no motive can be more powerful with noble and generous minds than that of honour . that man takes very ill measures of things , who doth not make it one of his principal cares to keep his name unspotted ; it being no easy matter to recover a forfeited reputation . such profligate wretches , as are without any sense of honour or shame , may justly be esteemed the publick pests and mischiefs of mankind , and such as ought to be banished from amongst them , as being the common enemies to government and societies . of all sorts of men , there lies a peculiar obligation upon them that are in publick places , to preserve their reputations clear , and without blemish : a private person is not so much concern'd to look after publick fame , as that man is , who is ingag'd in publick employment . he that can abundantly satisfy himself , with the conscience of well-doing , while he is in a private station , if once he be called to any such employment , where he must be useful to others by his authority ; 't is most fitting then , that he should seek the aid of opinion , and publick esteem , because 't is this which rules the world , and stamps upon things the rates at which they are to pass . there is nothing in this world that we can propose to our selves of greater benefit , than the love and esteem of good men ; i have shewed before that it is power , 't is safety : and besides all the advantages which we have by it whilst we live , 't is one of those things that will abide after us , when we are gone out of this world ; and for that reason a special regard is to be had to it : and , the more wise any man is , the more care will he take to transmit a grateful memory of himself to future times ; and , since he must be spoken of after his departure , he will take care that he be well spoken of , that his name may be as a precious ointment , leaving a perfume behind it ; that men may rise up at the mention of it , and call him blessed . i shut up all , with that affectionate exhortation of the eloquent apostle , phil. 4. 8. finally brethren , whatsoever things are venerable , whatsoever things are lovely , whatsoever things are of good report , if there be any virtue , if there be any praise , think of these things . and the peace of god , which passeth all understanding , shall keep your hearts and minds through jesus christ. finis . a sermon preached before the king at white-hall , 1670. eccles . 12. 13. let us hear the conclusion of the whole matter ; fear god , and keep his commandments : for this is the whole duty of man. this book is one of solomon's philosophical discourses , containing such principal observations about human affairs , as are apt t● offer themselves to the thoughts of every serious considerate man , especially concerning those things which may more immediately either promote or hinder our happiness . this text is the conclusion which he infers upon the whole matter , that which is the most natural result of all such debates and enquiries . in the former part he had taken into consideration those several states of life , to which men usually apply themselves for happiness ; namely , learning and wisdom , mirth and pleasures , power and greatness , riches and possessions : each of which he doth by great variety of arguments , prove to be vanity and vexation , and altogether insufficient to the end for which they are designed . then he takes notice of the several accidents of life , whether they concern our endeavours , or our persons . 1. for our endeavours . the most likely means are not always effectual for the attaining of their end. the utmost that human councils and prudence can provide for , is to ●ake care , when they are to contend in a race , that they be swifter than those who run against them ; or when they are to fight a battel , that they be stronger than those whom they are to encounter . and yet the race is not always to the swift , nor the battel to the strong ; nei●her yet bread to the wise , nor yet riches to men of understanding , nor favour to men of skill ; but time and chance happens to them all . ( i. e. ) there is a secret providence which doth over-rule all those worldly events in such a manner , as is not accountable to human reason . even amongst secular businesses , which we are apt to think most within our reach and compass , there is nothing so much under the power of the wisest counsels and endeavours , but that the providence of god may interpose for the disappointing of it , and render it ineffectual . and then for those accidents to which our persons are liable , he observeth these three things : 1. our obnoxiousness to pain and sickness , which he stiles by the names of wrath and sorrow ; under which , when a man lies languishing , none of his worldly enjoyments will signify any thing to him ; nor will they be able to afford him any such ease or help , but that he may be thereby cut off in the midst of his days , and then all his thoughts perish , or else waste away a great part of his life with much anguish and weariness ; and may sometimes , perhaps , be driven to that extremity by noisome and painful diseases , as to chuse strangling and death , rather than life . 2. if it be supposed , that by the strength and cheerfulness of a man's natural temper , he should escape these , & live many years , and rejoyce in them all ; yet he must remember the days of darkness , which shall be many . ( i. e. ) those who devote themselves to continual mirth and pleasure , cannot yet avoid the thought of their future estates , what shall become of them hereafter , when they are to depart out of this world ; but that the remembrance of this will be often thrusting into their minds when ever they are retired and serious . and this being to them a dark obscure condition ; concerning their well-being , in which they can have no reasonable hopes , must needs therefore be a great damp and allay to all their other enjoyments . 3. but in the third place : suppose a man should be able to avoid sickness , and to put the trouble of these tho●ghts likewise far from him ; yet there is somewhat else which he cannot possibly decline , old age will unavoidably steal upon him , with all the infirmities of it ; when the grinders shall be few , and appetite cease ; when those who look out of the windows , shall be darkned , and the keepers of the house shall tremble : when a man shall become a burden to himse●● , and to his ●riends ; when those of his nearest relations , whom he hath most obliged by kindness , shall think it time for him to depart unto his long home , to creep off the stage , and make room for succeeding generations ; and then , after a little funeral-pomp of the mour●ers going about the streets , , a man shall be buried out of the way , and forgotten : for there is no remembrance of the wise , more than of the fool ; seeing th●t which now is , in the d●ys to come shall be forgotten . every generation producing somewhat which seems new and s●range , to take up men's talk and wonder , and to drown the memory of former persons and actions . and i appeal to any rational man , whether these are not some of the most material reflections that occur about human affairs . now from all these premises put together , he inserts this conclusion in the text , that to fear god , and keep his commandments , is the whole of man ( i. e. ) to be serious in the matter of religion , and careful about our future states , is that which every considerate man , after all his other disquisitions and experiments , will find to be his greatest interest , that which doth most of all deserve his care and study . there are these two parts in the words : 1. a description of religion , which in the former clause is said to consist in fearing god , and keeping his commandments . an awful apprehension of the divine nature , and an obedient submission to his will. 2. a commendation of religion , in the latter clause , this is the whole of man. it is the second of these only , which i purpose to treat of at this time . in the handling of which , the first thing to be enquired into , is , what is the true import and meaning of this phrase in the original : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the understanding of which , it will be proper to consider the several ways of expressing it in other translations . the septuagint and the vulgar do render it verba●●m , this is all , or every man. the word du●y , which is supplied by our english , being not in the original , or in other translations . this ought to be the way and course of all mankind , so the targum . this is the course to which every man is designed , so the syriack . this will be most profitable and advantageous to men , so the arabi●k . this is the whole of man ; so some of our later interpreters , most proper to the scope of the place , it being an usual analalogy in the hebrew , totius universalis , pro toto integrante , all for whole . so that according to these various interpretations of the words , they may contain in them a three-fold reference : to the essence , the happiness , the business of man. according to which , the sence of them must be , that religon , or the fearing of god , and keeping his commandments , is a matter of so great consequence to human nature , that 1. the essence or being of man , may be said to consist in it . 2. the happiness or well-being of man doth depend upon it . 3. the great business or duty of man , is to be conversant about it , and to labour atter it . these particulars i shall endeavour to make out by such clear principles of reason , attested to by several of the wisest heathen writers , as may be enough to satistie any serious man who is able to under●●and the reason and consequence of things , and will but attend and consider . 1. i begin with the first : religion is of so great importance , that the essence of man may be said to consist in it . mankind may be considered under a two-fold notion : 1. more separately , and by it self , according to that principle whereby 't is constituted in such a rank of creatures . 2. more complexly , as joyned in society , for which man seems to be naturally designed , and without which he could not well subsist . now religion will appear to be essential to him in both these respects . 1. as considered s●parately , according to those principles by which he is framed . that which doth constitute any thing in its being , and distinguish it from all other things , this is that which we call the form or essence of a thing . and this , for the human nature doth consist in those very things which are the chief principles and ●oundations of religion ; namely , the apprehensions of a deity , and an expectation of a future state after this life : which no other creature , below man , doth partake of ; and which are common to all mankind , notwithstanding the utmost endeavours that can be used for the suppressing of them . as for what is commonly alledged in the behalf of reason , it may be observed , that in the actions of many brute creatures there are discernable some kind of foot-steps , some impe●fect strictures and degrees of ra●●●cination ; such a natural sagacity as bears a near resemblance to reason . ●rom whence it may follow , that it is not reason in the general , which is the ●orm of human nature ; but reason as it is determined to actions of religion , of which we do not find the least signs or degrees in brutes . man being the only creature in this visible world , that is formed with a capacity of worshiping and enjoying his maker . nor is this any new opinion , but such as several of the ancient writers , philosophers , orators , poets have attested to ; who make this notion of a deity , and adoration of him , to be the the true difference betwixt man and beast . plutarch afferts it to be a very improper thing to own such for men , who do not acknowledg and adore the deity . and in another place , he affirms irreligion to be a kind of stupor , whereby men are deprived of their senses . so tully : ex tot generibus , nullum est animal , &c. amongst all the living creatures that are in the world , there is none but man that hath any notion of a deity ; and amongst mankind , there is no nation so wild and barbarous , but pretends to some religion . and in another place , quis ●unc hominem dixerit ? why should such a one be accounted a man , who by what he sees in the world , is not convinced of a deity , and a providence , and of that adoration he owes to it ? of the same sense is that of the satyrist , who speaking of religion , says this of it : — separat hac nos a grege brutorum , atque ideo venerabile soli sortiti ingenium divinorumque capaces . 't is this ( saith he ) that doth distinguish us from brute creatures , that we have souls capable of divine impressions . so ●hat , by what hath been said , it should appear , that the definition of man may be rendered as well by the difference of religiosum , as ration●le . as for that inconvenience which some may object , that atheistical and prophane persons will be hereby excluded : why so they are by other difference likewise : such persons having no just pretence to reason , who renounce religion : and it were well , if they might not only be reckoned amongst beasts ( as they are by the psalmist , where he stiles them brutish ) but driven out amongst them likewise , and banished from all human society ▪ as being publick pes●s , and mischiefs of mankind , such as would debase the nobility of our natures , to the condition of brute creatures , and therefore fit only to live amongst them . which brings me to the 2. consideration of man as a sociable creature . religion is essential to him in this respect also , as being the surest bond to tye men up to those respective duties towards one another , without which , government and society could not subsist . there is a remarkable passage in plutarch to this purpose , where he stiles religion , the cement of all communities , and the chief basis of all legislative power . and in another place he says , that 't is much more easy to build a city in the open air , without any ground to found it upon , than to establish a government without religion . a city ( saith he ) may make some shift to subsist without walls , schools , theaters , houses ; nay , without money , but not without religion . if it were not for this notion of a deity , and those natural impressions which we have concerning justice and probity , so necessary for the conservation of human society ; instead of those well-ordered governments and cities which are now in the world , mankind must have lived either wild and solitary in caves and dens , like savage-beasts : or else in troops of robbers , subsi●●ing upon the spoil and rapine of such as were weaker than themselves . pietate sublata , fides etiam , & societas humani generis , & una excellentassima virtus justitia tollitur , take but away the awe of religion , and all that fidelity and justice , so necessary for the keeping up of human society , must perish with it . 't is this fear of a deity , and the sense of our obligation to him , that is the only effectual means to restrain men within the bounds of duty . and were this wholly extinguished , there would follow such wild disorders and extravagancies amongst men , as would not leave so much as the face or least shadow of virtue or honesty in the world : there being no kind of vice which men would not abandon themselves unto , considering the impetuousness of their own natural appetites , and the power of external temptations , were this restraint from religion once removed or abolished . the two chief opposites to religion , are profaneness and superstition . both which , are prejudicial to civil government : the one by destroying conscience , the strongest obligation to political duties : the other by perverting and abusing it ; introducing in the stead it of , a new primum mobile , which ravisheth the spheres of government , and puts them into a preternatural course , as a noble author hath elegantly expressed it . the two grand relations that concern society , are government and subjection . and irreligion doth indispose men for both these . 1. for government . without religion , magistrates will lose that courage and confidence belonging to their stations , which they cannot so well exert in punishing the offences of others , when they are guilty of the same or the like themselves . those that sit on the throne of judgment should be able to scatter away evil with their eyes , as solomon speaks , prov. 20. 8. by their very presence and look , to strike an awe upon offenders , which will not be so easily done , if they should lye under the same guilt themselves ; sine bonitate nulla majestas , saith seneca : the very nature of majesty doth denote goodness as well as power . and without this , governours may easily lose that reverence which is due to them from others , and consequently that authority which they ought to have over them . when they cease to be gods in respect of their goodness , they may diminish in their power ; and though they should be able to keep men under as to their bodies and estates , yet will they decline as to that awful love and reverence whereby they should sway over the hearts and affections of men , the philosopher in the fifth book of his politicks , doth lay it down as a rule for magistrates , that they must be careful to give publick testimonies of their being religious and devout ; for which he gives this double reason : because the people will be less subject to entertain any jealousy or suspition of suffering injury from such whom they believe to be religious . and withall , they will be less subject to attempt the doing of injury against such ; as knowing , that good magistrates are after a more especial manner under the divine favour and protection having god to fight with them , and for them . 2. the want of religion will indispose men for the condition of subjects , and render them loose and unstable in those duties of obedience and submission required to that state . how can it be expected from that man who dares affront and despise god himself , that he should have any hearty reverence for his deputies and vicegerents ? those who are destitute of religion and conscience , as they are not to be trusted in any ordinary private duty towards those with whom they converse , much less can they be useful in any such extraordinary action , whereby the publick welfare is to be promoted . where there are no seeds of piety and virtue , there can be nothing of honour or magnanimity . he that is subject only upon the account of wrath , and the power of the sword which is over him , will be no longer so , when he hath an opportunity of escaping or resisting that power . nor is there any possible way to secure men in their quiet subjection and obedience ; but by their being obliged for conscience sake . and therefore such kind of persons , as by their open profaneness and contempt of religion , do endeavour to destroy conscience from amongst men , may justly be esteemed as the worst kind of seditious persons , and most pernicious to civil government . whatever disputes have been raised concerning the lawfulness of punishing men for their dissenting consciences in matters of religion ; yet never any man questioned the lawfulness of punishing men for their profaneness and contempt of all religion . such men as renounce conscience , cannot pretend that they suffer for it . and certainly this vice doth upon many accounts deserve the greatest severity of laws , as being in its own nature destructive of the very principles of government , and the peace of all human societies : besides the mischiefs consequent upon it from divine vengeance , so that upon all these accounts , there is just reason to infer the truth of this proposition , that religion is totum hominis in this first sense , as it refers to the essence of man considered either separately , or as a member of society . 2. t is so likewise with respect to the happiness and well-being of man. that is properly said to be the chief end or happiness of a thing , which doth raise its nature to the utmost perfection , of which it is capable according to its rank and kind . so the chief good belonging to a vegetable or plant , is to grow up to a state of maturity , to continue to its natural period , and to propagate its kind , which is the utmost perfection that kind of being is capable of . and whereas sensitive creatures , beside those things which are common to them with plants , have likewise such faculties , whereby they are able to apprehend external objects , and to receive pain or pleasure from them ; therefore the happiness proper to them , must consist in the perfection of these faculties , namely , in sensible pleasures , the enjoying of such things as may be grateful to their senses . but now mankind , ( if we will allow it to be a distinct rank of creatures superior to brutes ) being endowed with such faculties , whereby 't is made capable of apprehending a deity , and of expecting a future state after this life ; it will hence follow , that the proper happiness of man must consist in the perfecting of this faculty ; namely , in such a state as may reconcile him to the divine favour and afford him the best assurance of a blessed immortality hereafter . which nothing else but religion can so much as pretend to . and that this is most agreeable to natural light , may appear from the testimonies of several of the wisest heathens , pythagoras , plato , epictetus , &c. who assert a man's happiness , or chief end , to consist in a likeness or resemblance to the divine nature , in following of god , endeavouring to imitate him whom we worship , which are but several descriptions of religion . 't is true indeed , the nature of man , by reason of those other capacities , common to him with plants and brutes , may stand in need of several other things , to render his condition pleasant and comfortable in this world , as health , riches , reputation , safety , &c , now herein is the great advantage of religion , that besides the principal work which it doth for us , in securing our future estates in the other world ; it is likewise the most effectual means to promote our happiness in this world ; and that not only morally , upon account of that reward which virtuous actions do entitle a man unto from a just and a wise providence ; but naturally also , by reason of that physical efficacy which the duties of religion have in procuring for us each of those things , wherein our temporal happiness doth consist ; in promoting the welfare not only of particular persons , but of publick communities of mankind in general , and of the whole universe . insomuch , that if we could suppose our selves in a capacity of capitulating with god , concerning the terms upon which we would submit to his government , and to chuse the laws we would be bound to observe , it were not possible for us to make any proposals which upon all accounts should be more advantageous to our own interests , than those very conditions , to which we are obliged by the rules of religion and vertue . and herein doth the reasonableness of religion , and the beauty and wisdom of providence most eminently appear towards mankind , in governing us by such laws as do most apparently tend to the perfecting of our natures , and in making that only to be our duty , which is our interest . 3. religion is totum hominis , with respect to the chief business and duty of man , that which he ought to be most intent upon , and conversant about , as to his employment in this world. that general calling to which every man of what rank or quality soever is to be engaged . men are distributed under other particular callings , according as their education , abilities , friends , and several opportunities do dispose of them . but the obligation of religion , being of universal concernment , doth extend to all and every particular , there being none exempted from it , hoc est omnis homo , every man is concerned in it . and it is totum hominis likewise , 't is his calling , the chief business about which he is to be employed . i do not say , that a man's thoughts are always to be taken up about the immediate acts of religion , any more than a traveller is always to have his mind actually fixed upon the thought of his journey 's end . this would be inconsistent with the infirmity of our natures , and the necessity of our conditions in this world. but yet , as he that is upon a journey , doth so order all his particular motions , as may be most conducible to his general end ; so should men habitually , though they cannot actually , in every affair have respect to their chief end , so as to observe all the duties of religion , and never to allow themselves in any thing against the rules of it . and he that hath this care continually upon his mind , ( though he be but a secular person ) may properly be said to make religion his business . the wise-man in the beginning of this book , had proposed as his grand quaery to be discussed , to find out what was that good for the sons of men , which they should do under the heavens , all the days of their lives . ( i. e. ) what was the chief employment or business which they should apply themselves to in this world. and here in the text he asserts it to be the business of religion ; fearing god , and keeping his commandments : suitable to that precept of moses deut. 10. 12. and now , o israel , what doth the lord thy god require of thee , but to fear the lord thy god , to walk in his ways , and to serve the lord thy god , and keep his commandments : and the practice of st. paul , who made this his daily exercise , to keep his conscience void of offence , both towards god , and towards men . to the reasonableness of this , several of the wisest heathens have attested . that 's a remarkable passage in aristotle to this purpose , where he states that to be the most desirable proportion of all worldly felicities and enjoyments , which is most consistent with men's devoting themselves to the business of religion : and that to be either too much or too little of wealth , or honour , or power , &c. whereby men are hindred in their meditating upon god , or their worshipping of him . so epictetus , discoursing concerning the work and business he was designed to , hath this passage : if i had been made a nightingale or a swan , i should have employed the time of my life in such a way as is suitable to the conditions of those creatures : but being made a man , capable of serving and worshipping that god from whom i had my being , it 's but reason that i should apply my self to this , as being my proper work and business : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and therefore hereunto will i devote my self , as being the chief employment to which i am designed . so antoninus : evety thing ( saith he ) is designed for some kind of work ; beasts and plants , the sun and stars , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and what do you conceive your business to be ? sensual pleasures ? bethink your self a little better , whether this be suitable to the nobility of your nature , and those excellent faculties with which you are endowed . men usually apply themselves to that as their chief busines , which may quit cost and be worth their labour by which their interest is most promoted . and there is nothing can be more reasonable , than for that to be the chief business of a man's life , which is the chief end of his being . which is the third thing i proposed to speak to . i crave leave to mention two inferences very briefly by way of application , and i have done . if this be so , that religion is of so great importance , that it may be stiled the whole of man , with reference to all those things that are of greatest moment , the essence , the happiness , the business of man : 1. what monsters of ●olly , and madness , and contradiction , must those men be , who do upon this account put a greater value upon themselves , as being more learned , and wise and better than others , because they can contemn and despise religion ? certainly , by all the laws of god and men , such miscreants ought to be rendered most vile and contemptible themselves . their discourses ought not to be listned unto without nauseousness and detestation . their persons should be used as the lepers were under the law , whose company every one was obliged to avoid , as being unclean infectious persons . and perhaps this might be one good way , if not of curing themselves , yet of hindring their mischiefs upon others , when they should find themselves abhorred and abandoned by all sober men . 2. how dear should the concernments of religion be to every one of us , how serious should we be in the profession and practice of it our selves ! how zealous in promoting the honour and the power of it amongst others ! the things of this world are full of uncertainty , and of short continuance , when a few days are past , we must all of us go to the place whence we shall not return and when we come to die , nothing then will be of any advantage to us , but religion , the testimony of our consciences , that in simplicity and godly sincerity , we have had our conversation in this world . upon which we may confidently expect , that there is laid up for us a crown of righteousness , which the lord the righteous judg , will give unto us at the day of his appearance ; when he shall come to bring every work into judgment , with every secret thing , whether it be good , or whether it be evil . finis . a sermon preached before the king at white-hall , in lent , 1670. eccles . 12. 14. for god shall bring every work into judgment , with every secret thing , whether it be good , or whether it be evil . this book doth contain a philosophical disquisition concerning a state of happiness ; wherein the wise man doth particularly discuss each of those subjects , which according to the various opinions and tempers of men , are believed to have any pretence to it . the precedent verse ( as i have formerly shewed ) doth contain the conclusion of the whole matter ; the chief inference and result ftom all the former debates and enquiries ; wherein he asserts , that every man's true happiness doth consist in being religious , in fearing god , and keeping his commandments . and though this conclusion had been sufficiently proved by great variety of arguments , in the foregoing discourse ; yet he thinks fit here in the close of all , to back and enforce it with one argument more ; which above all others is most apt to make deep impression upon the minds of men ; and ( if any thing can ) to perswade them to the duties of religion : and that is the consideration of the last judgment , in the words of the text , for god shall bring , &c. that which i intend from these words , is to prove , against the infidels and scoffers of this age , the reasonableness and the credibility of this great principle of religion , concerning a future state of reward and punishment . though the principal evidence for this do depend upon scripture , especially the new testament , where it is said , that life and immortality is brought to light by the gospel . yet in a point of so great moment and consequence as this is , it is not to be imagined , that god should have left himself without a witness to all the nations of the world , but that all men should be endowed with such natural capacities and notions , as being improved by consideration , will afford sufficient evidence for the belief of this great fundamental principle . as for such men , who live under-the sense of guilt , whose interest it is that there should be no future account , it cannot be otherwise expected from such , but that they should be willing to dis-believe this . and from hence it is , that some of the ancient philosophers have employed their learning and subtilty , to dispute themselves into some kind of doubts and uncertainty about it . and yet the generality even of these have been forced to acknowledg it much more probable than the contrary . and as for the vulgar sort of people , who are guided by the more simple dictates of nature , these have in all ages and nations submitted themselves to this doctrine , and professed a firm belief of it . and though vulgar opinion be but a very bad topick about such matters as may gratify men in their ease and sensual appetites ; yet in such other opinions as are cross to their worldly interests , it may argue such things to be from some natural impression upon their minds , which they must believe , and cannot otherwise chuse . the arguments i would make use of to this purpose , may be reduced to these three general heads : 1. from the suitableness of this principle , to the most natural notions of our minds . 2. the necessity of it , to the government of mens lives and actions in this world. 3. the necessity of it , for the vindication of divine providence . 1. i begin with the first : the suitableness of it to the most natural notions of our minds , and those kind of impressions which belong to us , as we are reasonable creatures . wee see by experience , that all other things ( so far as we are able to judg ) minerals , plants , beasts , &c. are naturally endowed with such principles , as are most fit to promote the perfection of their natures in their several kinds . and therefore it is by no means credible , that mankind only , the most excellent of all the other creatures in this visible world , for the service of whom , so many other things seem to be designed , should have such kind of principles interwoven in his very nature , as do contain in them meer cheats and delusions . and therefore whatsoever those things are , which the generality of mank●nd , esp●cially the most wise and the most considerate part of them do agree in , ought to be allowed for highly credible ; otherwise it must follow , that we are framed with such kind of faculties , as in our most cautious exercise of them , are more likely to seduce us , and expose us to error , than to direct and lead us to the truth . but i shall endeavour to manifest this more particularly , by these three considerations . 1. this principle is most suitable to the general apprehensions of mankind , concerning the nature of good and evil. 2. to those natural hopes and expectations , which the generality of good men have , concerning a state of future happiness . 3. to those natural fears and expectations , which the generality of wicked men are possessed with , concerning a future state of punishment and misery . 1. this principle is most suitable to the general apprehensions of mankind concerning the nature of good and evil. all men heretofore have agreed , that there is such a thing as the law of nature , whereby things are distinguished into good and bad ; according to which , the actions of men are determined to be either virtuous or vicious . and as the one of these , doth in the essence of it imply comeliness and reward ; so doth the other denote turpitude and punishment . these things being implied in the very definitions of virtue and vice. and from hence it will follow , that as there is some superior power who hath put this law into our natures ; so will he take care to enforce the observance of it , by rewarding and punishing men accordingly . this being implied in the nature of a law. if there be nothing in the naked essence of things that makes them to differ , but what doth meerly arise from custom and positive laws ; why then custom and law would be able to render it a very virtuous and commendable thing for a man to be ingrateful , a breaker of compacts , a false witness , a perjured person ; which is so monstrous a position , that the common reason of mankind will abhor it upon the first proposal . nothing is more obvious , than that there is an universal desire amongst men , of seeming honesty : the most impudent and profligate wretch being loth to be esteemed to be , what really he is . the very sin of hypocrisie , so general amongst men , doth give a large testimony to the beauty of goodness , and the deformity of vice. nor is there any account to be given , why there should be impressed upon the nature of men such a value for the one , and dislike for the other , if there were not in the things themselves , something suitable to those contrary affections . we see by experience , that there is such a kind of rest and acquiescence in the mind , upon the discovery of truth , and the doing of virtuous actions , as belong to natural bodies , when they are in their proper places : which may argue these things to have some peculiar suitableness to the soul of man , and that the opposites to them do offer violence to some natural principle belonging to it . 2. this principle is most suitable to those natural hopes and expectations which the generality of good men have concerning a state of future happiness . from whence doth arise that confidence and courage , whereby those of meanest quality and abilities ( if otherwise virtuous persons ) can support themselves in their sufferings for that which is good : which doth necessarily suppose in them a strong , and even a natural belief and perswasion of such a future state , wherein their sufferings shall be considered and rewarded . besides that , there is a natural desire in all men , after a state of happiness and perfection . and if we consider the utter impossibility of attaining to any such condition in this life , this will render it highly credible , that there must be another state wherein this happiness is attainable : otherwise mankind must fail of his chief end , being by a natural principle most strongly inclined to such a state of happiness as he can never attain to . as if he were purposely framed to be tormented betwixt these two passions , desire and despair ; an earnest propension after happiness , and an utter incapacity of ever enjoying it . and , which is yet more considerable , the better and the wiser any man is , the more earnest desires and hopes hath he after such a state of happiness . and if there be no such thing , not only nature ▪ but virtue likewise must contribute to make men miserable ; than which , nothing can seem more unreasonable to those who believe a just and a wise providence . 3. this principle is most suitable to those fears and expectations which the generality of wicked men are possessed with , concerning a future state of misery . witness those natural suggestions of conscience in the worst of men , that upon any wicked action ( though never so private ) are often-times startling of them , with the apprehensions of another judicature and tribunal , before which they shall be called to an account for their closest sins . all that secret regret , and those inward smitings , laniatus & ictus , which are so often felt in the minds of men , upon the commission of any great sin , do argue some common intimations , even in the light of nature , of another judgment after this life , wherein they shall be accountable for such actions , which men do not punish or take notice of . and these natural fears do usually seize upon all kind of men promiscuously , even those who are most potent , who by their own wills can give laws to nations , and command mighty armies , yet cannot they avoid these checks and lashes of conscience , but that they will seize upon them , and shake them , as well as the poorest meanest subject . nor can such as are most obstinately wicked , who with their utmost study and endeavour , apply themselves to the suppressing and disbelief of these notions , so wholly stifle them , but that they will be continually rising up in their minds , and pursuing of them . now as there is no man whatsoever , that is wholly freed from these fears of future misery after death , so there is no other creature but man , that hath any fears of this kind . and if there be no real ground for this , then must it follow , that he who framed all his other works with such an excellent congruity , did yet so contrive the nature of man , the most noble amongst them , as to prove a needless torment and burthen to it self . if it be said , that these notions may proceed from such principles as men have derived from institution , and the teaching of others , and do not imply a nece●●●ty of any such natural impressions . to this it may be answered , that it is sufficient to denominate them natural notions ; if they have such a suitableness to the minds of men , as makes them to be generally owned by all those who apply their thoughts to the consideration of them . and that they have such a natural suitableness , may appear , because institution cannot so easily eradicate these notions , as it can fix them . now if the meer teaching of others were it self sufficient to impress these notions , without any such peculiar congruity in the things themselves , it would be as sufficient to deface them again : especially considering the advantage on this side , from that natural repugnancy we have against any thing which brings disquiet to our minds . and nothing is more troublesom in this kind , than the fear which follows upon guilt . but now , though there have been several men . of no mean abilities , in several ages , who have made it their business to root out of the minds of men all such troublesome notions about a futute state , endeavouring to perswade themselves and others , that as there was a time before they were born into the world , when they were not ; so at their dying , or going out of it , they shall exist no more . and yet , though it be their interest to believe this , though they make it their study and business to perswade themselves and others to it ; it may reasonably be doubted , whether ever yet , there hath been so much as one person that hath hereby become absolutely free from these fears : but for the most part , those who would have them esteemed vain and imaginary , without any foundation in nature , these are the persons who are most assaulted with them . hi sunt qui trepidant & ad omnia fulgere pallent . so powerful and unconquerable are these impressions , and therefore natural . 2. the second reason i proposed to speak to , was from the necessity of this principle , to the right government of mens lives and actions in this world , and the preserving of society amongst them . nothing can be more evident , than that the human nature is so framed , as not to be regulated and kept within due bounds , without laws ; and laws must be insignificant , without the sanctions of rewards and punishments , whereby men may be necessitated to the observance of them . now the temporal rewards and punishments of this life , cannot be sufficient to this end ; and therefore there is a necessity , that there should be another future state of happiness and misery . all the rewards and punishments of this life , are to be expected either from the civil magistrate , who by virtue of his place and calling is obliged to the duty of distributive justice : or else from divine providence , according to that most usual course which we find by experience to be observed by him , in his dispensation of these temporal things . now neither of these can afford sufficient motives for the government of mens lives and actions . 1. not all that may be expected from the civil magistrate , because there may be many good and evil actions , which they cannot take notice of ; and they can reward and punish only such things as come under their cognizance . and if this were the only restraint upon men , it could be no hindrance from any such mischief or villanies which men had the opportunity of committing secretly . nor would it extend to those who had power and strength enough to defend themselves from the law , and escape the penalty of it , but that such might without any check or fear , follow the inclinations of their own appetites . nor would it afford any remedy in the case of such wicked magistrates as should invert the order of their institution , proving terrors to well-doers , and encouragers to those that do ill . 2 , not all that may be expected from common providence : for though it should be granted , that according to the most usual and general course of things , both virtuous and vitious actions are rewarded and punished in this life ; yet there may be many particular cases which this motive would not reach unto ; namely , all such cases where a man's reason shall inform him , that there is far greater probability of safety and advantage , by committing a sin , than can be reasonably expected , ( according to his experience of the usual course of things in the world , ) by doing his duty . suppose the case of the three children , or of any others called to martyrdom , who may be threatned with torments and death , unless they will blaspheme god , and renounce their religion , if it appear to them very probable , suppose a hundred to one , that upon their refusal , their persecutors will really execute what they threaten : and if on the other side it appear very improbabble , suppose ten thousand to one , that they shall not be delivered by a miracle : in such cases , it is not to be expected that the consideration of the ordinary course of providence in the dispensation of rewards and punishments , should be sufficient to restrain a man from any kind of blasphemy or villany whatsoever . but the thing i am speaking to , will more fully appear , by consideration of those horrid mischiefs of all kinds , that would most naturally follow from the denial of this doctrine . if there be no such thing to be expected as happiness or misery hereafter , why then the only business that men are to take care of , is their present well-being in this world ; there being nothing to be counted either good or bad , but in order to this . those things which we conceive to be conducible to it , being the only duties ; and all other things that are cross to it , being the only sins . and therefore whatever a man's appetite shall incline him to , he ought not to deny himself in it ( be the thing what it will ) so he can have it , or do it without probable danger . suppose it be matter of gain or profit he is disposed to , if he can cheat or steal securely , this will be so far from being a fault , that it is plainly his duty , because it is a proper means to promote his chief end , and so for other cases of anger , hatred , revenge , &c. according to this principle , a man must take the first opportunity of satisfying these passions , by doing any kind of mischief to the persons he is offended with , whether by false accusations and perjury ; or ( if need be ) by poysoning or stabbing of them ; provided he can do these things so , as to escape the suspition of others , and human penalty . now let any man judg what bears , and wolves , and devils , men would prove to one another , if every thing should be not only lawful , but a duty , whereby they might gratifie their impetuous lusts , if they might either perjure themselves , or steal , or murder , as often as they could do it safely , and get any advantage by it . but these things are so very obvious , and undeniable , that the most prophane ath●●stical persons do own the truth of them . and upon this , they are willing to acknowledg , that religion and the belief of another life , is a very politick invention , and needful for the well-governing of the world , and for the keeping men in awe , from the doing any secret mischiefs . which ( by the way ) is a concession of no small advantage to the honour of religion , considering that it proceeds from the greatest professed enemies to it . whereby they grant , that it is fit these things should be true , if they are not ; or at least that it is fit , that the generality of men should believe them to be true . and though they themselves pretend to believe otherwise , yet are they not so far out of their wits , as to be willing that those with whom they converse , their wives , and children , and servants , should be of the same opinion with them , because then they could have no reason to expect any safety amongst them . what securiry could any man have of his estate , or honour , or life , if such with whom he is most familiar and intimate , might think themselves at liberty to do all the secret mischiefs to them , that they had opportunity to commir ? but there is one thing more , which those , who profess to dis-belief this principle , should do well to consider ; and that is this , that there is no imaginable reason , why ( amongst those that know them ) they should pretend to any kind of honesty or conscience , because they are wholly destitute of all such motives as may be sufficient to oblige them to any thing of this nature . but according to them , that which is called virtue and religion , must be one of the most silly and useless things in the world . as for the principle of honour , which some imagine may supply the room of conscience , this relates only to external reputation , and the esteem which we have amongst others ; and therefore can be of no influence to restrain men from doing any secret mischief . from what hath been said , it will follow , that those who have any regard to their own safeties , ought to abandon all kind of society with such pernicious persons , who according to their own principles , must take all opportunities of doing any mischief to others , which they are able to effect , with any advantage to themselves . now if this be so ( as i have proved ) that the nature of man is so framed , as not to be effectually perswaded and wrought upon , without the consideration of such a future state . if it be necessary to put in everlasting motives , as the sanctions of that law , by which the human nature is to be governed ; this must render it highly credible , that there is such a state . because it must needs be very unworthy of god , to conceive of him , that he hath contrived the nature of one of his best and most noble creatures , after such a manner , as to make it incapable of being governed without falshood and deceit . 3. the third and last argument i proposed to speak to , was from the necessity of this principle to the vindication of divine providence . nothing is more universally acknowledged , than that god is good and just. that well-doing shall be rewarded , and evil actions punished by him. and yet we see that his dispensations in this life are many times promiscuous and uncertain : so tha● 〈◊〉 〈◊〉 j●dg of lov● or hatred by all th●t is before him . the worst men are sometimes in the best condition . if in this life only we had hope , we should be of all men the most miserabl● , saith the apostle , speaking concerning those primitive times of persecution , when the better any man was , the more he was exposed to sufferings . now the greater uncertainty there is as to the pr●sent affairs in this world , by so much greater is the certain●y of a future ju●gment . what cou●d be a greater d●sparagement to divine providence , than to permit the calamities and sufferings which good men undergo in this world , many times upon the account of religion , to pass unrewarded ; and the many mischiefs and prophanations , which wicked men take the advantage of committing , by their greatness and prosperity in this world , to go unpunished ? what great glory would it be , to preside over this material world , s●ars , and meteors , sea and land , plants and beasts , to put these things into such a regular course , as may be suitable to their natures , and the operations for which they are designed ; and in the mean space to have no proportionable regard , either for those that reverence the deity , or those who contemn him ? 't is very well said to this purpose by a late author , that not to conduct the course of n●●ure in a due manner , might speak some defect of wisdom in god : but not to compensate vi●●ue and vice , besides the defect of wisdom , in not adjusting things suitably to their qualifications , but crosly coupling prosperity with vice , and misery with virtue , would argue too great a defect of goodness and justice . and perhaps it would be less expedient ( saith he ) with epicurus , to deny all providence , than to ascribe it to such defects . it being less unworthy of the divine nature , to neglect the universe altogether , than to administer human affairs with so much injustice and irregularity . and therefore 't is necessary for the vindication of divine providence , that there should be a future state and day of account , wherein every man shall be forced to acknowledg , that verily there is a reward for the righteous ; doubtless there is a god that judgeth the earth . i crave leave for a word of application , and i have done . if this be so , it will concern us then to enquire , 1. whether we do in good earnest believe this , that there shall be a future state of reward and punishment , according as mens lives and actions have been in this world . if not , why do we profess our selves to be christians ? why do we not renounce the articles of our creed ? nay , why do we pretend to any religion ? nothing can be more false and unworthy , than in a solemn and religious manner to own that in our profession , which we do inwardly disbelieve and deny . 2. do we at any time seriously consider this ? and revolve upon it in our minds ? do we bethink our selves , what our condition is like to be at that time , what preparations we have for it . what grounds we have for hope ? there cannot possibly be any greater stupidity , than for a man to be slight and careless in a business of so great moment . 't is the want of believing and considering this , that is the chief cause of all the viciousness and disorder in the world . 3. what impression doth the belief and consideration of this make upon our hearts and lives ? doth it stir up in us , vehement desires , and carefulness of mind in preparing for that time ? if a man were to be tried for life at the next assizes , how would his thoughts be taken up about his defence , what answer he should make , what the main plea is which he should insist upon , by what evidence it might be streng●hned and cleared up ? he would as soon forget to eat his meat , or to go to bed , as to let a business of this nature slip out of his mind . there is nothing more hard to be restrained , than the impetuous and wild exorbitances of youth ; and yet such persons would not , durst not indulge themselves , according to the ways of their own hearts , and the sight of their eyes ; if they did really believe and conside● , that ●or all these things god would b●●●g them to judgment . the business of religion , must therefore be above all other things of greatest consequence to us , because 't is the only means to secure us , as to our future conditions . the affairs of this life are but of short continuance , and full of uncertainty : and therefore 't is not much ma●erial what a man's condition may be in that respect . but there is another state and time which will more nearly concern our care ; and that is the great day of account . and till a man hath in some measure provided for this , he cannot live comfortably , or sleey quietly , or have any solid peace in his mind ; but must upon every serious reflexion be continually haunted with frightful apprehensions about his everlasting condi●ion . 't is scarce credible that any man should be so sottish , as to think , he shall escape dying : and when we do come to depart out of this world , it will then be no advantage to us , that we have had riches , or honour , or power . these things will then vanish away , as to our possession of them ; and the remembrance of them may prove a torment to our thoughts , rather than a comfort ; especially if we have reason to suspect , that these things were our portion in ●his life , and may be reckoned upon as our good things which we had already . certain it is , that they will render our accounts the more difficult : for to whom much is given , of them much shall be required . we must be answerable not only for our doings , but for the fruit of our doings . all the sins , or evil consequences which have been occasioned by our miscarriages , shall be set upon our score . and if these things be so . what manner of persons ought we to be in all holy conversation and godliness , looking for , and hastning unto the coming of the day of god. if any thing can prevail with men to live soberly , righteously , and godly in this world , ir must be from the consideration of that blessed hope and glorious appearing of the great god , our saviour jesus christ : to whom with the father , &c. finis . a discourse concerning the beauty of providence . by the right reverend father in god , john wilkins , late lord bishop of chester . psal. 25. 10. all the paths of the lord are mercy and truth , to such as keep his covenant and his testimonies . the fifth edition . london : printed by henry cruttenden , 1677. the preface to the reader . amongst all other doctrines , this of providence ( though it do properly belong to natural theology . yet ) is of an universal concernmen● both for knowl●dg and practice , as any other point , in christian divinity , the very heathens have acknowleaged , only a universal providence of g●d , which puts the general kinds of things into a regular way of working ; but his particular providence likewise , which takes care of individual persons and actions . why else do all religions oblige men to pray unto him , and to expect his special assistance in every kind of want or necessity ? but now , though this common principle be so universally acknowledged in the notion of it , yet men are generally very negligent in the practical application of it to particular times and conditions ; and so lose that comfort and satisfaction that may be reaped from it . it is the chief aim and business of this discourse , to convince and quicken men unto this duty , as being by so much the more seasonable for these times , by how much the present troubles and confusions do now call upon us for it . it cannot but occasion some suggestions of diffidence and infidelity , to consider those many strange revolutions and changes in the world which in outward appearance seem so full of disorder and wild contingencies . and therefore it must needs be of special consequence for a man to have his heart established in the knowledg and belief of this truth here insisted upon : in all ages of the world men have been much startled in their judgments by that unequal dispensation which seems to be in those outward things , that one event should be to the righteous and the wicked . nay , that a just man should perish in his righteousness . and the wicked should prosper in his wickedness . that on the side of the oppressor there should be might , and the oppressed should have none to comfort them . this hath sometimes so amazed and perplexed the thoughts of considering men , that whilst they looked barely upon events , they could not tell how to extricate themselves from these difficulties ; which occasioned that speech of solomon ; surely oppression makes a wise man mad ; that is , puts him to his wits end , transports him with wild imaginations , whilst he knows not readily what to answer in defence of such proceedings . but now he that shall seriously consider how every thing is managed by an all-seeing providcnce , which is exactly careful , and infinitely wise , such a man will be easily satisfied , that in all these obscure administrations ( which seem unto us so full of casual , negligent , promiscuous events ) there is an admirable ( though unsearchable ) contrivance . as for the particular design which providence may aim at in some dispensations , this doth not always fall under our reach . it is the glory of god to conceal a matter . and many of his works are so ordered , that though a man labour to seek them out , yet he cannot find out , yet he shall not find them . yea further , though a wise man think to know them , yet shall he not be able to find them . and therefore , where we cannot understand his ways , it is there our duty , with an humble reverence to admire the wisdom of them . how would this ( if rightly considered and applied ) silence all those unseemly murmurings and complaints of men in these times ? remember , there is nothing befalls us but what the counsel of god had before dctermined to be done . and he can order things for the best , as well when they cross our desires , as when they comply with them . and therefore when you see the violent perverting of judgment and justice in a province , marvel not at the matter . that is , be not transported with wonder , or impatience , or unbelief , as if the providence of god were regardless or negligent : for he that is higher than the highest regardeth . though they that have the highest power amongst men may be so far from remedying , that they rather encourage such disorders ; yet god hath a strict watchful eye upon them . and though men may be apt to secure themselves in such proceedings , by the greatness of their own strength , as if there were nothing above them ; yet there are higher than they . and there is a time , when god will judg both the righteous and the wicked . let us be careful of our own duty , to serve providence in the usual means , and leave the disposal of events to him . it should be every mans chief business to clear up the evidences of his particular title and relation unto this great governour of the world ; and this will be the surest means to set us above the fear or hurt of all outward changes . we see with what artifice and compliance men will insinuate themselves into the affection of those who ( according to several revolutions ) are advanced into the places of power . of how much greater advantage would it be , to get an interest in his favour who doth and shall always rule over the sons of men , having all times at his disposal , out of whose hands no strength or policy shall ever be able to wrest the sway and dominion of things ? it cannot but afford strong consolation un●o every true believer , to consider , that he who hath the chief influ●nce in all these great changes and variety of events in the world , is both his god , and his father . how did this quiet the heart of old eli ? 1 sam. 3. 18. it is the lord , let him do what seemeth him good . and david upon the same consideration professeth , i was dumb , and opened not my mouth , because thou didst it . and our blessed saviour himself makes use of this argument , the cup that my father hath given me , shall i not drink it ? though the portion be bitter and displeasing , yet so long as it comes from a loving and careful father , we have no reason to fear any hurt by it . and on the other side , much of mens unquietness and dejection , is occasioned either by the want of this evidence , or by the neglect of applying it . when they terminate their thoughts upon secondary instruments , fearing men that shall die , and the sons of men men that shall be made as grass : forgetting the lord their maker , who stretched forth the heavens , and laid the foundations of the earth . that is that which makes men to fear continually , because of the fury of the oppressor . how would it compose all these fears and distempers , if men would but labour after this assurance of their interest in god , with the same zeal and intention of mind wherewith they prosecute their particular engagements and animosities against one another . he that hath god for his strength and refuge , is always sure to be on the strongest side , and need not fear the most tempestuous mutations . though the earth be removed , and the mountains should be carried into the midst of the sea : though the waters thereof roar , and be troubled ; and the mountains shake with the swelling thereof . thus much i thought fit to premise in the general , concerning the necessity and seasonableness of this subject . as for the particular occasion of publishing this discourse , i have nothing to say but this ; that being solicited for a copy of it by divers persons ( and some of eminent quality ) b●fore whom it was occasionally preached ; i knew not any more convenient way to satisfy their desires , than by such a publick communication of it . i could speak something from my own experience concerning the efficacy of this doctrine , against those damps and dejections of mind unto which such times as these will expose a man , it is my hearty prayer , that it may be useful to others also in this respect . farewel . the beauty of providence . eccles . 3. 11. he hath made every thing beautiful in his time : also he hath set the world in their heart , yet no man can find out the work that god maketh from the beginning to the end . this book contains solomon's experience in his search for contentment ; which being not to be found amongst any of the creatures , he advises never to trouble our selves in an eager prosecution after them , but to enjoy our possessions with a cheerful , liberal mind , without perplexing our selves in such cares and labours , as may defraud us of those honest comforts to be had by them : for there is nothing better for a man , then that he should eat and drink , and make his soul enjoy good in his labour , ch . 2. v. 24. that is one of the conclusions which solomon infers from his former discourse , and which he farther amplifies , and confirms in the following parts of his sermon . it being his chief scope in this book , to direct men how to behave themselves with cheerfulness and contentment under all those great revolutions , and that variety of eventts which may befall them in the world . this chapter contains a discourse concerning god's government and disposal of times ; and is therefore not unfitly stiled , the calendar or ephemerides of seasons : whence the wise-man with divers arguments urges upon us what he had before commended , a cheerful and contented mind . the text is one of these arguments ; god hath made every thing beautiful in his time : that is , there is a wise order and contrivance in all the works of providence : every particular event is most seasonable in that time which god appoints : and therefore we have no reason to repine at our condition , as if matters did not go well with us ; for 't is impossible they should have been better than they are : though they do cross our private hopes and desires , yet god best understands the fittest order and season for all things making them beautiful in his time . also he hath set the world in their heart : by [ world ] here is not meant this material world ; but seculum , the succession and course of things , as the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does properly import . this god hath set in , or * expounded unto mens hearts ; that is , he hath endowed us with an ability to descern in some measure that seasonableness which he observes in the government of the world. yet there is no man can find out the work that god makes from the beginning to the end : that is , 't is above humane ability to comprehend the reason of all divine proceedings ; we cannot find them fully out from the beginning to the end . others conceive that the words may be more properly rendred thus : as long as the world shall last , god doth reveal unto mens hearts the work which he makes , from the beginning to the end , excepting only some things unto which man cannot attain . as if he should have said , in all ages of the world there are still some passages of providence , wherein men may be able to discern a beauty and comeliness , though there are some other particulars which we cannot understand . the ●ense of both interpretations being for the substance much alike . that 's the connexion and meaning of the whole verse . the text , according to its natural fulness , doth comprize in it these three particulars . 1. every thing has its time . 2. every thing in its time is beautiful . 3. that is the proper season for all things which god appoints . 1. every thing has ●s ●me . to all things there is an appointed season , ver . 1. not only for such natural events as bear in them a kind of necessity , as a time to be born , and a time to dye , ver . 2. but also for those voluntary actions that seem to be most alterable and contingent ; a time to weep , and a time to laugh , ver . 4. the wisdom of providence in the government of this lower world , hath disposed to every thing its particular season . this is that we call the fulness of time , the ripeness of season . prov. 27 , 1. the wise man says there , that the day brings forth events , paritura est dies ; alluding to a teeming-mother , to whom . there is a set date for her delivery . so doth time travel with the decrees of providence , and for each several action there is a pregnancy , and fulness of time . 2. every thing in its time is beautiful ; even such matters as in their own natures are not without some deformity . a time to kill , v. 4. a time to mourn , a time of war , v. 8. the scorching of summer , and the extream cold of winter , though both in themselves alike distastful , yet are comely in their seasons ; and those times would not be so beautiful without them . nor is it the natural goodness of any thing that can make it comely out of its proper season . that which beauty is in bodies , and harmony in sounds , that is opportunity in time. now as white and red , which are the usual materials of beauty , as those particular notes of which musick doth consist , may be so disposed of , as to cause deformity and discord : so actions , which in themselves are good , may be depraved by their unseasonableness . 3. that is the proper season for all things which god appoints : or thus : every particular event , is most beautiful in that time which the providence of god hath allotted to it . 't is above the contrivance of human policy to bring matters about in their fittest order . and therefore 't were but folly to conclude , that things do not fall out well , unless they answer our desires : for god best understands the fittest season for every purpose . and whatsoever , or whensoever he works , you may be sure 't is both beautiful , and in its time ; even those events which do most thwart our private ends ( could all circumstances be duly confidered ) we should find them to be performed in their most comely order , and best opportunity . as for the two first particulars , though they are implied in the text , yet are they most expresly handled in the former verses : and therefore i shall pass them over without any ther enlargement , insisting only upon this latter , as being more directly agreeable to the main scope of the words . and 't is a subject that in many respects will deserve your more especial attention ; 't is not commonly treated of . and besides , it may very much conduce to our contentment , to settle our hearts against all those conditions that may befal us in the world. 't is of very general use and concernment , suitable to all times and occasions : for times of suffering , to make us patient and submissive : for times of mercy , to make us cheerful and thankful . in brief , it extends to all persons , relations , businesses , seasons ; nothing is more generally useful than this , to have our hearts fully perswaded of that wise order and contrivance which there is in the the disposal of every particular event in the world. and 't is more especially seasonable for times of trouble and confusion , when men are apt to mistrust the government of providence , as if god neglect the care of this lower world , and leave all things to their own jarring-principles . then ( i say ) 't is more especially seasonable to vindicate the care and wisdom of providence ; to shew that every thing god doth , is best ; and consequently , that those many distractions and confusions under which we suffer , are far better than any other ( though the most flourishing ) condition could be . and that 's the subject i am now to insist upon . the point is this : every particular event is most beautiful in that time which the providence of god hath allotted to it . a truth , by so much the more seasonable for these times , by how much 't is now the more difficult to believe it . the observation lies plainly both in the scope of the place , and the most obvious sense of the words . the scripture is copious in other proofs to this purpose . deut. 32. 4. his work is perfect , and his ways are judgment ; a god of truth , and without iniquity , just and right . not only his first work of creation is exactly good and perfect ; but his ways of provi●●nce also are disposed with judgment and righteousness . so again , isa. 28. 29. the lord of hosts is wonderful in counsel , and excellent in working ; that is , every event of providence is managed and pre-ordained by an admirable wisdom . and therefore must needs be of excellent contrivance . and again , dan. 2. 20 , 21. wisdom and might are his : he changeth the times and the seasons : he removeth kings , and he setteth up kings : those two attributes of strength and wisdom are for the most part put together in scripture . god never shews any argument of his strength , but his wisdom is engaged in it also . those great alterations and subversions which happen in the world , do not more demonstrate the greatness of his power in the doing of them , than the greatness of his wisdom in disposing of them for the best . and again , psal. 104. 24. o lord , how manifold are thy works ? in wisdom hast thou made them all : the earth is full of thy riches . which is as well true of the works of providence , as of the works of creation . but this truth is more directly intimated by that vision of ezekiel in the chapter of his prophecy , wherein he doth express how all events in the world are wisely disposed of by the care and government of providence . the scope of that vision was , to confirm the faith of the prophet in the certainty of those things which he was to foretel ; because god himself , by whom he was inspired , had such a special influence in the orderly managing of all inferiour events . though matters might seem to run upon wheels ( as we say ) , to follow their own courses , without any special guidance ; to go at random ; yet these wheels have eyes in them , v. 18. that is , there is the eye of providence , which directs them in their revolutions . and then besides , these wheels are likewise governed by the four living creatures ; that is by the angels of god , who are fitted for all their services , with four remarkable endowments . 1. with wisdom and prudence , typified in that vision , by the face of a man. 2. courage and resolution , the face of a lion. 3. sedulity and diligence , the face of an ox. 4. swiftness and dispatch , the face of an eagle . in all which , the prophet doth at large explain unto us , with what deliberate care and fore-cast the providence of god doth dispose of all these inferior events . this truth may yet be further evidenced , from the very light of nature , and the testimony of the heathen . hence was it that the ancients did set forth their gods with harps in their hands , to shew the harmony they observed in the government of the world . and midas was condemned to wear asses ears , because he preferred pan's pipe before apollo's l●te ; humane policy before divine providence . nay the devil himself doth acknowledg the wisdom and seasonableness of divine proceedings , and therefore would fain have sheltred himself under this pretence : matth. 8. 29. art thou come to torment us before our time ? implying , that it would not become the god of order to do any thing untimely . and doubtless that must needs be an evident and a great truth which is confessed by the mouth of so great a liar . for the further confirmation of this , let us a little consider some of those rugged passages of providence which seem to be performed with the greatest negligence and deformity . look upon the history of joseph : he was ( you know ) one of the promised seed , concerning whom god had foretold a superiority and dominion over the rest of his family . now , that after this , he should be exposed to the treachery of his malicious brethren : that besides his nearness to slaughter from their hands , he should be sould into a far countrey , whence there was no hopes ever to hear on him again : that there he should be so endangered by the rage of a lustful woman , and suffer so tedious and unjust imprisonment ; all this might seem to be an oversight and neglect of providence , as if it had forgotten the promotion which joseph was designed to . and yet do but reflect upon the latter part of the story , and you shall find , how all these misfortunes did mightily conduce , not only to his advancement , but all to the safety and preservation of that whole ●amily , which was then the visible church . so that if each of his brethren had given him as much money as they sold him for , it had not been so great a kindness as he received from their intended cruelty . it is an elegant gloss of st. gregory upon this story , divino judicio quod declinare conati sunt , renitendo servierunt : ideo venditus est à fratribus joseph ne adoraretur , sed ideo est adoratus , quia venditus . it was so ordered by providence , that what they sought to decline , they did promote , even by their striving against it ; joseph was therefore sold by his brethren , that he might not be worshiped , and yet he was therefore worshiped , because he was sold. sic divinum consilium dum deviatur , impl●tur ; sic humana sapientia dum reluctatur , comprehenditur . even so the divine councel is accomplished in being opposed ; so humane policy is defeated by the means of promoting it . thus also is it in the history of david : he was ( you know ) designed to a kingdom ; but how many straits was he put to before he attained it ? being forced into the wilderness like a wandring out-law , and followed there by a company of discontented persons , who was as ready ( perhaps ) upon every trivial occasion to revolt from him , as before from saul . but , above all the rest , his last distress was the one of the most desperate , when he was spoiled at ziglag , not only of his goods , but his wives and children too , when his own souldiers in their mutiny and discontent were ready to stone him ; there being then but little hopes to save his life , much less to get a kingdom , and yet this distress also was , in the event of it , contrived to his advantage . for having afterwards pursued the amalekites , he not only recovered his own , but got such abundance of other spoils from them , as served him for rich presents , whereby he might renew and confirm the friendship of his wellwishers in israel ; that after the death of saul ( which presently followed ) he might by their free votes be chose to succeed him , 1 sam , 30. and chap. 31. you may observe likewise somewhat to this purpose in the story of jonah , when he was sent to nineveh about so weighty a matter as the safety of that great and populous city , and that too when their destruction was within ken , but forty days off ; that he should now make delays and fly to tarshish ; that upon such a strait he should run himself into hazards , might seem to argue some carelessness and neglect in the government of providence . and yet this error of his was so wisely managed in the event , that it proved a great advantage to the main end of his business . for 't is a probable opinion , that these mariners who cast jonah into the sea , were a special occasion that his preaching was so succesful afterwards ; the ninevites being by them informed , that this was that prophet for whom they had lately suffered so violent a tempest ; how the wind ceased , and all was calm again , when they had once cast him into the sea from whence in was not possible he should be delivered , but by a miracle . and therefore they concluded , that this must needs be some man extraordinarily inspired from above ; and that his preaching was not idle threats , but such as might justly fright them into that rigorous fast which afterwards we read of both for man and beast . it being the wisdom of providence so to contrive it that this offence of jonah should mightily advantage that end which it did seem most directly to oppose . so likewise for that dissention betwixt paul and barnabas , act. 15. it might seem the most unseasonable breach that could possibly be imagined ; when the church of the christians was now in its beginning and infancy , that then the two chief members of it should fall at variance amongst themselves , was such an untimely dissen●ion , that an enemy could not wish them worse .. nothing could more thwart the promulgation of the gospel of peace , than the contentions of those that preach it . if that state which is already established into a kingdom , divided against it self , cannot stand ; much less could those small beginnings think to encrease into a church by divisions . and yet this likewise was so disposed of in the event , that it did mightily conduce to the gospel thorow the whole world : for by this means those two parted asunder , the one into cyprus , the other into syria and cilicia , and like two mighty streams spread themselves several ways that so they might the better water the barren and thirsty corners of the world . thus have you seen the beauty of providence in some rugged passages of it . 't is so in every other particular , though seeming unto us never so deformed . but man cannot find out the work of god from the beginning to the end . for the further evidencing of this truth , there are two grounds upon which 't is bottomed , that being understood and considered , will make the point very clear . 1. god is exactly careful of every thing . 2. he is infinitely wise , for the disposal of all to the best . 1. god doth overlook all things by an especial providence . eph. 1. 11. he worketh all things after the counsel of his own will. there is no event in the world i● is ordered both according to god's will , and by his counsel : psal. 135. 6. whatsoever the lord pleased , that did he both in heaven , and in earth , and in the sea , and in all deep places . not only in the heaven , where his glory is more especiolly conspicuous ; but in the earth too , where matters seem to be full of confusion : and in the sea , and in all deep places , where we cannot so much as take notice of them . there is nothing so great , but is under his power ; nothing so little , but is within his care. those actions and events that seem unto us most free , and casual , inconsiderable , are all of them ordered by his providence . 1. that which is most free , the hearts and affections of men do follow the guidance of his decrees ; men may do after their own counsels and inclinations , but they are still suitable to his providence ; there is nothing more in our thoughts and words ; and yet both the preparation of the heart , and the answer of the tongue , is from the lord , prov. 16. 1. 2. that which seems most casual : the disposing the lot is from him , prov. 16. 33. he who is accidentally flain by another , is said to be delivered into his hands by god , exod. 21. 13. that casual arrow shot at random , was directed by providence to fulfil the prediction of ahab's death , 1 king. 22. 34. there is no liberty for causes to operate in a loose and stragling way ; but in matters of greatest uncertainty , there is a preordained course of effects . 3. the least , most inconsiderable things , are not neglected by providence . it was a * prophane speech of the aramites , that god was the god of the mountains , not of the valleys , 1 king. 20. 23. whereas he regards the lowest , the least thing , as well as the greatest . the young lions , psal. 104. 21. the ravens . psal. 147. 9. are provided for by him . he feeds the fowls of the air , adorns the lillies , and clothes the grass of the field , which to day is , and to morrow is cast into the oven . sparrows ( you know ) are but cheap birds ; are not two of them sold for a farthing ? mat. 10. 29. and yet not one of these do fall to the ground without your father . he must give the fowler leave to kill them ; nay , when they are upon the wing in their frequent and often repeated motions ; yet then it is he that must appoint them the time and place when and where they shall settle ; and in this sense also , not one of them doth fall to the ground without your father . the hairs of your head are yet less observable contemptible even to a proverb , pili non facio , ne pilo quidem melius . and yet these , with god , are inter numerata , amongst those things whereof he takes an exact account . that place 1 cor 9. 9. doth god take care for oxen ? doth not simply exempt such things from the law of his providence ; but 't is argumentum a minori , and doth imply his especial care of that higher rank of creatures to whom these are subordinate , the plain meaning of it is , that if god hath by a particular law provided , that the ox should not be muzled that treads out the corn ; he will be much more careful of the labourers in his harvest . 't is recorded to the glory of some ancient generals , that they were able to call every common souldier by his own name ; and careful to provide not only pay for their captains , but litter also for the meanest beast that did serve the camp. now you know there is not any creature but is a souldier to the lord of hosts . he doth sometimes muster up an army of lice and flies ; and therefore 't is but reason that his providence should take care for such things also : why should it not be as great an argument of his power to preserve and order these lesser creatures , as it was at first to make them ? the creation of a glorious angel did not cost him more than that of a despicable fly. was it not he that out of the same primitive nothing put that difference which there is amongst several natures ? and if the painter in the same piece draw a silken and a woollen garment , why should he value the one above the other , since it was the same art that did . both make and distinguish them ? 2. as his providence doth extend to all things , so likewise does his wisdom . as he is exactly careful , so is he infinitely wise ; and therefore as able for the contrivance of every the the least particular thing , as he would be if he had nothing but that to look after . if the providence o● god had but one project on foot , we could easily conceive how he might be able to drive that through all the windings and circumstances of it , with care and wisdom . nay , we would trust any wise man with the managing of a single business , when he had nothing else to distract his endeavours : but for all those multitude of affairs amongst men and angels ; nay , for the very circumstances and manner of all those several actions and motions which are performed in every moment of time through the whole world ; we cannot conceive but that in such a tumult of business the eye of providence may be sometimes overseen . but this arises from our mistake of the divine nature ; we measure god by our own finite abilities ; whereas we should consider , that that which is infinite , cannot be confined by time , or number , or place ; but is as well able at all times to look to all things , in all places , as if there were only one business to be cared for . you may see some imperfect resemblance of this amongst the creatures . do but consider the sun , how that at the same time , without labour or confusion , it is employed in divers services for all the creatures under heaven ; the distinctions of seasons , the growth of several plants , its various influence upon minerals , the cherishing of living creatures , with sundry other such variety of employments , which we are not able so much as to take notice of . or else , do but mark the nature of the soul , which at the same time perhaps doth contemplate heaven , direct the body in its sundry motions , distribute the food in a wise proportion to the several parts , not neglecting so much as the least hair about it , but supplying that with suitable nourishment . and all this it does without weariness or distraction . and if a creature can do thus , much more then the creator , who gives to every thing its proper ability , and doth actuate all things by a more immediate assistance than the soul it self . so that though we suppose infinite occasions , ( which notwithstanding creatures are not capable of ) yet the providence and wisdom of god is infinite also ; and there is the same proportion of infinite to infinite , as of one to one now put both these reasons together : if the providence of god be thus exactly careful of every the least particular ; if he be thus infinitely wise for the disposal of all to the best ; no wonder then , though every event in the world be both beautiful , and in its time . for the further clearing of this truth , there are two doubts or queries to be resolved , that seem to oppose it . 1. what 's the reason why this beauty of providence doth not appear to us ; but that many things seem so full of disorder and confusion in the world ? 2. how may this consist with the the permission of sinful actions , which can neither be beautiful nor seasonable ? i begin with the first , to shew the reason why in so many things we cannot discern this beauty of providence . the verse of the text tells us , that man cannot find out the work of god from the beginning to the end : that is , 't is above humane capacity to comprehend the reason of all divine proceedings ; we cannot find them fully out from the beginning to the end , and so job . 9. 10. he doth great things past finding out . lo , he goeth by me , and i see him not : he passeth on also , but i perceive him not . and again , chap. 23. 8 , 9. behold , i go forward , but he is not there ; and backward , but i cannot perceive him : on the left hand where he doth work , but i cannot hehold him ; he hideth himself on the right hand , that i cannot see him . the meaning is , that where ever job turned his eyes , there were still some passages of providence which he could not apprehend the meaning of . god hath reserved this as a peculiar prerogative to himself . it is not for us to know the times and the s●asons which the father hath put in his own power , acts. 1. 7. there may be a two-fold reason of this : 1. the obscurity of the things themselves . there are treasures of wisdom . col. 2. 3. not only for their preciousne●s , but for their privateness too ; hidd●n wisdom : 2 cor. 1. 7. secrets of wisdom : and these are double to that which is ( as zophar speaks ) , job 11. 6. that is , those concealed providences which we do not discern the reason of , are of much greater proportion than those that appear . we read in that fore-cited place , ezek. 1 , 16. of a wheel within a wheel , signifying those involutions and intricacies which there are in the ways of providence . and the psalmist tells us , that his way is in the sea , and his paths in the great waters : and his foot steps are not known . psal. 77. 19. as it is in the works of nature , where there are many common things of excellent beauty , which for their littleness do not fall under our sense : they that have experimented the use of microscopes , can tell , how in the parts of the most minute creatures there may be discerned such gildings and embroideries , and such curious variety as another would scarce believe . why , 't is so in the works of providence ; there are very many passages of frequent daily occurrence , whose excellent contrivance doth not fall under our sense or observation . 2. our own ignorance and short-sightedness ; and that in a two-fold respect : 1. we cannot see that end and drift which providence aims at in many particulars ; and therefore no wonder though they seem unto us rude and uncomely . we measure things by this false balance of opinion , which weighs only their outsides , and doth not look upon their ends and relations . now the beauty of things doth consist much in their tendency and reference to their proper ends . if an ignorant man that knows not the reason of a wind-mill or water-mill should look upon them only as places of habitation , he cannot think them well situated , where they are so much exposed to the violence of winds and waves ; whereas he that understands how the wisdom of the artificer hath contrived those motions unto useful ends ▪ must needs confess a beauty and comeliness in the work . 't is so likewise in the events of providence , which none can rightly apprehend , but he that understands the special drift and purposes which they are designed to . 2. we cannot see the whole frame of things , how sundry particular events , in a mutual relation , do concur to make up the beauty of the whole . he that can discern only two or three wheels in a clock , how they move one against another , would presently think , that there were contrariety and confusion in the work . whereas he that beholds the whole frame , and discerns how all those divers motions do jointly conduce to the same end cannot chuse but acknowledg a wise order in the contrivance of it . so likew●se is it in the frame of times ; where he alone is fit to judg of particulars , who understands how they r●ter to the general . but now we are but of yesterday , and know nothing , because our days upon the earth are as a shadow . ( saith bildad ) job . 8. 9. we look upon things according to a short succession , and so are not able to discern that beauty which there is in their references to other matters afar off . but n●w , to god a thousand years is but as one day . he beholds all things , w●●ther past or to come , in the same instant . there is no succession in eternity , but all things within the reach of time are present unto that . though in the revolution of a wheel , there be a mutual succession betwixt the parts contained in it ; yet an eye that is placed without , can at the same time discern the whole motion . thus also is it in the revolution of time ; where , though there be a mutual succession betwixt those things that are contained ●nder time ; yet god , who is without and above it , doth at the same view behold all together . so that 't is no wonder , though many things seem beautiful to him , which to us who are so short-sighted , may appear harsh and desormed . 2. the second quaere was this , if there be such an over-ruiing providence which doth dispose of all to the best ; how comes it to pass that there are so many sinsul actions in the world ? to this i answer two things : 1 , when men thwart gods will of precept , they serve his will of providence . those particular interests of gain , honour , pleasure , revenge , which sway mens desires and actions , are wisely contrived to the promoting of gods decrees and glory , when augustus made the general tax upon the world , his end was to enrich himself , and fill his coffers but god used it as a means to fulfil the prophecy of christ's birth at bethlehem . rehoboam , and jehu , and cyrus , had all their several aims in those works wherein they were subservient to providence . and they did still accomplish his counsel in prosecuting their own designs . 2. that which in re●pect of man's execution is wicked and disorderly , in respect of god's appointment is beautiful and comely . there could not be any more horrid act , than the betraying and crucifying of our blessed saviour ; and yet even in this ( as it was decreed by the determinate counsel and fore-knowledg of god , acts 2. 23. ) there was the greatest miracle of divine wisdom that ever was extended to the creature : such depths of policy , which all the subtilty of men and angels was not able to contrive , no nor to suspect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle calls it , eph , 3. 10. interchangeable wisdom of curious variety , as the word signifies . now if god could thus manage the worst action of man to the best advantage of man , well may we conclude , that every event of providence is beautiful in its time . i have now done with the explication and confi●mation of the text. in the application it may be useful for these lessons : 1. ●or information , and that in a twofold respect : 1. it may teach us our duty to take notice of , and observe the works of providence . 2. it may direct us what to judg of the affairs of these times under which we are fallen . 1. if all the events of providence be so wisely contrived , 't is certainly then our duty to consider and to take notice of them . psal. 111. 2. the works of the lord are great sought out of all them that have pleasure therein . and again , v. 4. he hath so done his marvellous works , that they ought to be had in remembrance . now a man cannot be said to seek out , or to remember that which he doth not carefully observe . 't is the chief scope of that psalm to excite men unto this duty . and david makes it a note of piety for men to delight themselves in the contemplation of god's works , to remember him in his ways , as the prophet isaiah speaks . this asaph found by experience to be a special antidote against all diffidence and carnal fears ; in the 77 psalm when he was surprised with those sad thoughts , will the lord cast us off for ever ? and will he be no more entreated ? hath god forgotten to be gracious ? &c. he presently applies himself to this remedy , v. 11 , 12. i will remember the works of the lord ; surely i will remember thy wonders of old : i will meditate also of thy works , and talk of thy doings , if a man were but well read in the story and various passages of his life , he might be able to make an experimental divinity of his own . he that is observant of gods former dealings and dispensations towards him , may be thence furnished with a rich treasury of experience against all future conditions . there are very many duties that depend upon a right understanding of the times . a man knows not how to order his prayer and praises , without some observation and skill in these . it was a great commendation which was given to the men of issachar , that they had under standing in the times to know what israel ought to do , 1 chron. 12. 32. and the ignorance of these the wise-man complains of , as being a very great evil , ec●les . 9. 12. for man knoweth not his time ; but as fishes are taken in an evil net , and as birds are caught in the snare : so are the sons of men nared in an evil time , when it falls suddenly upon them . now this observance of gods works and dispensations , is a duty always seasonable , but more especially in such times as these . 't is commonly observed , that though smooth and peaceable times are best for the liver , the man that lives in them ; yet times that are full of change and vicissitude , are best for the w●●●er , the historian that writes of them : so though quiet seasons may best suit with our desires and outward condition ; yet these disturbed , confused times , may be the best improved by observation , and do most set forth the wisdom of providence . the common providence of god in the various seasons and order of nature , may afford excellent matter for contemplation ; much more that special providence of his in the guidance of humane affairs , which have been always managed with various wisdom . but especially in his dispensations towards these latter ages , wherein there have been many new , unusual emergencies , such as our forefathers have not known . how many strange observable passages may a considering man pick out amongst the affairs of these few last years ? how strangely hath the whole course of things both in churh and state , been turned about , beyond all mens imaginations ? how hath god in every respect , and on all sides , pusled the wisdom of the wise , and enfeebled the strength of the mighty , abating the glory of all humane power , lifting himself up above others , in those things wherein they dealt most proudly , effecting great matters by despised means ! what strange ebbs and flows of hope have we known ? when men have been most full of confidence , then some unexpected accident hath ●ntervened , and disappointed all : so that the wisest men have been often put to stand at a gaze , not knowing what to judg of the issue of things : and ( though we have not had leisure to observe it , yet ) there has been something equivalent to this in other nations ; the whole christian world being generally full of strange commotions . now we may certainly conclude , that all these unusual turns and changes of things , are not for nothing . there is some great design to be accomplished by them ; 't is our duty with diligence to observe the passages , and with patience to attend the issue . 2. this may direct us what to judg of the present times under which we are fallen . if it be so that every particular event is so exactly regular and beautiful ; hence then we may infer , how all that confusion and disorder which seem to be in the affairs of these times is not so much in the things themselves , as in our mistake of them . the roughest seasons ( though they may be unsuitable to our desires ) yet have in them a proper comeliness as well as times of the greatest serenity . true indeed , the scripture doth sometimes mention evil days ; but this is not so to be understood , as if time in it self could be evil , either naturally , for so god pronounceth it good ; or morally , because 't is not subjected to any moral rule ; but only accidentally , in respect of our mistake and abuse of it ; when either we judg of it according to our own wishes , or mispend it according to our own lusts . 't is only unwise , unholy men , that make unhappy times . as in the works of creation , nothing is properly deformed , but every thing hath a peculiar beauty , according to that rank and station wherein 't is placed : though in vulgar speech we use to call a toad and a serpent ugly ; yet that is only in reference to common esteem : whereas in respect of the universe they are as regular and comely parts as any of the rest ; their outward shapes being suitable to their inward forms , and those purposes for which they are intended . so it is likewise in the ways of providence ; those designs that in respect of our apprehensions are carried on by a cryptical involved method , are yet in themselves of as excellent contrivance , as any of those that seem to be of more facil and perspicuous order . if a man in these times shall with his reason consult only the outward face of things they must needs seem full of irregularities and disorder ; when the spirits of men in the prosecution of the same ends , and the pretence of publick welfare , shall be imbittered against one another , even to publick ruin : when there is a violent perverting of judgment and justice in a nation , and on the side of the oppressor is might : but the oppressed have none to comfort them . when there is a total subversion of those degrees in which the order and harmony of things doth confist , servants being on horses , & princes walking as servants on the earth : when the mountains are removed , and pillars of the earth tremble . when religion and laws ( which are the foundation of a people ) are out of course . and yet even in all this , there may be a design of providence for our good . this is certain , all god's promises to his church are infallibly true , and all his dispensations ( though never so cross in outward appearance ) have a tendency towards the fulfilling of those promises . and why should not a man rest himself in this belief ? in our natural enquiries after the efficient cause of things , when our reason is at a stand , we are fain sometimes to sit down , and satisfie our selves in the notion of occult qualities ; and therefore much more should we be content to be ignorant in the final cause of things , which lye more deep and obscure than the other . let no man then presume to censure the several vicissitudes and changes of things , as if they were unseasonable and ill contrived . remember we are but short-sighted , and cannot discern the various reserences and dependences amongst the great affairs in the world , and therefore may be easily mistaken in our opinion of them . we do in this world ( for the most part ) see only the dark side of providence . at the last and great day of manifestation , when the whole plot of divine love shall be laid open , then we shall be able to discern the beauty of providence in all the rugged passages of it ; how tribulation , distress , persecution , famine , nakedness , peril , and the sword , do all work for the best to those that love god. judg nothing therefore before its time , 1 cor. 4. 5. consider , we cannot see the works of god from the beginning to the end . and you know there is a vast difference betwixt the beginning and the end of a building . it may be our lots perhaps in these times to see only the beginning of the fabrick ; when the old frame is demolished , the rubbish lies scattered about , the new materials being gathered into heaps . posterity perhaps may see the end of it , when all these confused preparations shall be made up into a beautiful structure . 2. this may serve for reproof of two sorts of persons . 1. those that do not observe or regard the works of the lord. 2. those that murmur and repine at them . 1. this may reprove those that do not observe or regard the works of the lord. 't is a great argument of infidelity and irreligion , when men let many remarkable providences pass by them without notice or observation : or when they look upon them only in a slight and superficial manner , like those whom the prophet isaiah complains of , seeing many things but observing not . this sin of inadvertency of god's various providences , hath been oftentimes severely threatned and punished in scripture , isa. 5. 12. because they regard not the work of the lord , nor consider the operation of his hands , therefore is my people gone into captivity . and again , jer. 12. 11. the whole land is made desolate , because no man layeth it to heart . the heaviest judgments that can befal a nation , are captivity and desolation . and yet they are both denounced against this stupidity and carelesness of spirit . and you may guess at the hainousness of the sin , by the greatness of the punishment . 't is a sin , that is after a more especial manner appropriated to wicked men . psal. 10. 4 , 5. the wicked through the pride of his countenance , will not seek after god : god is not in all his thoughts . thy judgments are far above , out of his sight . things that he never enquires after , or regards , as if he were not at all concern'd in them . quae supra nos nihil ad nos : he looks no further than second causes , unto which he ascribes the success or miscarriage of events ; and doth not take notice of that divine providence , by whose influence they are guided . you see this is made the note of wicked men . and therefore , as we would avoid that censure , so still it concerns us to avoid the sin . 2. this may serve for the reproof of those that murmour and repine at the works of providence , that take upon them the magisterial judgment of events ; as if they could tell how to frame things much better , and to contrive the issue of things to greater advantage . how ordinary is it for men to discourse thus concerning the great changes of these times ? as if the unsearchable ways of god were to be judged before the tribunal of humane reason : who art thou o man that disputest with god ( saith the apostle ) ? how despicable , in comparison to his infinite majesty and wisdom ? if there be a commonwealth amongst ants and bees ( as some naturalists say there is ) , 't would make a man smile to think , that they should take upon them the censure of state-matters amongst us men : and yet here the disproportion it finite ; whereas betwixt god and man 't is infinite : as the heavens are higher than the earth , so are my thoughts higher than your thoughts , and my ways than your ways . he that will take upon him to mend the contrivance of things , let him remember ( says one of the stoicks ) that the first thing he is to do , is to mend god , to teach him wisdom and care . and if he shall think himself unfit for that , let him not presume upon this . for consider , is not the providence of god exactly careful of every thing ? is not he infinitely wise , to dispose of all to the best ? are not all things subservient to his will ? why certainly then , ( however matters may appear to us ) yet nothing could have been better than it is . every thing shall prove ●or the best , in respect of his glory , and ( if we belong to him ) in respect of our good too . 't is an observable check which solomon gives to such presumptuous persons as are apt to repine at and censure the course of things , eccl. 7. 10. say not thou , what is the cause why the former days were better than these ? for thou dost not enquire wisely concerning concerning this . it should seem , that those flourishing days of solomon , so very eminent for all kind of plenty and peace ( silver being in jerusalem as stones , and cedars as the sycamore in the vale for abundance ) , were not yet without some morose repining spirits , who were still maligning the present condition of things ; and therefore no wonder if we find the like humour among men in other times . this the wise man doth here reprove , both by a prohibition and a reason . 1. a prohibition , say not thou , what is the cause why the former days were better than these ? that is , be not transported with that common humour of censuring and condemning the state of times , and commending the times past ; as if the course of events were not managed by the same wise providence now , which governed the world before , he doth not forbid men to enquire after the cause of publick sufferings : for this is frequently enjoined in scriptue , that upon the occasion of any special judgment , we should search and try our hearts , consider our ways , and our doings , labouring to find out the cause of gods displeasure , that we may accordingly meet him in his ways . but the meaning is , that we should not take upon us the p●remptory censure of times and dispensations , presuming to condemn those things which we cannot understand . 2. the reason . for thou dost not enquire wisely concerning this thing . that 's a figurative expression , stiled a meiosis , when a phrase signifies much more than the naked words do import . the meaning is , 't is extream folly for men to take upon them the censure of times and providences , as if they were competent judges of such matters . there are two places of scripture that will make up a syllogism to prove this conclusion . he that judgeth of a matter before he hath enquired into , and understands it , it is folly and shame unto him , prov. 18. 13. but now , it doth not belong unto us to know the times & the seasons which the father hath kept in his power , act. 17. and therefore it must needs be folly to take upon us the magisterial censure of such things . every day hath its proper evil , as well the former as these ; and every doy hath its proper advantage , as well these as the former . the very dregs of time , if we endeavour to make a right use of them , may be redeemed into opportunity . there are two reasons of mens offending in this kind : 1. when they look only upon some partlculars , without the consideration of their proper end , or general frame . now 't is true indeed , that some particular events , singly looked upon , may seem very prejudicial ; but the whole contexture of affairs in their co-operation , shall prove for the best . all things shall work together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for good to those that love god , rom. 8. 28. but now 't is above our capacity to comprehend the whole frame of things : and that is not disorder in respect of the whole which to us may appear so , being compared with some particulars . you know , that in the natural body the variety and dissimilitude of parts , is required to the beauty of the whole ; the roundness of the head , the length of the arm , the flatness of the hand ; blackness in one part , and whiteness in another ; all these being singly compared amongst themselves , though they may seem to argue some opposition and deformity , yet look up●n them as they stand in relation to the whole frame , and it will appear how in their several ways they do each of them conduce to its comeliness and order . if this lower world had in it no changes and varieties , but were in all respects alike , it would not then be so properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a beautiful world , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a lump or mass. 2. another occasion of mens offending in this kind , is , when they will judg of events according as they suit with their own wishes . and in this case , 't is impossible that every humor should be satisfied , because particular desires ( besides their opposition to one another ) will likewise be inconsistent with the general design . it would seem better perhaps to every private man , if he himself were a magistrate ; or a king ; and every common soldier a commander , or a general . but how could this consist with the exigencies of the common-wealth , or an army , where their must be degrees , and disproportion of places , according to the necessity of several employments ? 't is so in the government of this great universe : that difference which their is betwixt particular things , and times , and persons , doth much conduce to the beauty and conveniency of the whole . 't is our safest way then to conclude , that all matters are for the best , beautiful in their times , though to us they may seem full of disorder and contrariety . thus the apostle in that remarkable place , rom. 11 , 33. speaking concerning the rejection of the jews , when god would cast off and destroy his peculiar people , and that for his own glory and advantage ; he concludes , his judgments unsearchable , and his ways past finding out : but of him , and to him are all things : as if he should have said , god will do this strange work ; and though for my part i know not the reason of it , his judgments are unsearchable , &c. yet sure i am , that of him and to him are all things ; that , is as the making of all things was of his power , so the resolution of all things should be to his glory . though his judgments are as the great deep , for their obscurity and unmeasurableness , not to be fathomed by our shallow apprehensions , yet his righteousness is as the strong mountains , for their eminency and stableness , psal. 36. 6. though clouds and darkness may be round about him , yet righteousness and judgment are the habitation of his throne , psal. 97. 2. 3. this may serve for exhortation , to perswade us unto these four duties . 1. not to be too hasty in our desire or prosecution of any thing . 2. nor to trouble our selves with any solicitous care about the success of things . 3. to be equally prepared for all future events . 4. to behave our selves with carefulness and contentment in all conditions . 1. hence we learn , not to be too hasty in our desire or prosecution of any thing . god best knows the fitest season for every event ; we shall have it when its time is come ; and before that , 't would not be beautiful : like snow in harvest ( as the wise man speaks ) which though it might possibly be some refreshment to our particular , yet would be a deformity in the course of nature . there are some men whom the prophet stiles of a hasty heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isa. 35. 4. who are too heady and impatient in their hopes . and it is a weakness that arises from our infidelity and distrust of providence . for he that believeth , maketh no hast , chap. 28. 16. 't is god's usual course to defer what he promises , thereby to exercise our faith , to put an edg on our desires , and a value upon the blessing . in natural affairs , we are fain to expect the proper season and maturity of things ; the husbandman will wait for his harvest ; he doth not expect to sow and reap both in a day . it should be so likewise in other matters . and since that is always the fittest time for every thing which god appoints , it will become us then patiently to wait his leisure , and not with over-hasty desires to run before him . abraham was fain to tarry a long time for a son , david for a kingdom , and the whole world for christ. he that rightly understands the worth of any blessing , and his own want , cannot think much to wait for it . the poor man , at the pool of bethesda , being sensible of his own lameness , was content to tarry there thirty eight years in hopes of a remedy . suppose a promise were deferred to the utmost , yet do but compare the shortness of our lives with the duration of our souls , and then no delay can seem tedious . neque enim est aliquid in tam brevibus vitae metis ita serum , quod longum expectare immortalis putet animus . a man conscious to himself of his own mortality , cannot think any time long which is confined within the narrow bounds of life . is there then any mercy which thou expectest ? do not over-rashly hasten it with any indirect project , as if thou wert able to help the providence of god with wiles and devices of thine own . though it be long in coming , yet it will come at last ; it cannot be more slow than sure . when isaac was laid upon the alter , and bound for a sacrifice , and his father's hand lift up for the fatal blow , yet then there came a rescue from heaven , which would not have been so beautiful , if by any unlawful act it had been hastened before that time , either by abraham's sparing his son , or isaac's resisting his father . joseph did undergo a tedious imprisonment in the land of egypt ; 't is likely , being the key-keeper , he might have taken his own time , and have scaped when he would ; but then he had lost his preferment : whereas by tarrying god's leisure , he was delivered with advantage . though david had been a long while anointed to a kingdom , yet because he did not use any hasty means for the enjoying of it , therefore did providence clear the passage for him , and prospered it to him afterwards . he might have killed saul in the cave , and abner too , when he found them sleeping ; but then he had been over-hasty ; 't were better they should fall by their enemies . the lord shall smite them when their day shall come to dye , 1. sam. 26. 10. and before that , 't would be but rashness to attempt it . and so likewise when he stopt himself in his haste after nabal's life , you know within a while after god took him away by his own immediate hand , and gave both his wife and estate to david . an over-forwardness in the hastening of our hopes , is the ready way to imbitter them unto us . you know how much trouble and contention there grew from that hasty act of sarah , when in her mistrust of the promise , and fear of being childless , she must needs give hagar , to abraham . so likewise for jacob's too much haste in getting the blessing by a wrong means , you know it cost him afterwards many dangers , and a tedious exile . whereas if he had tarried longer , god would have brought it about for him by a more easie and beautiful way . gods time is the best ; and he never fails his own season : i the lord will hasten it in its time , isa. 60. 22. for us to measure the fitness of seasons by our own weak apprehensions , is not this to set the sun by our dial ? we are too short-sighted , apt to antedate the promises . the lord will arise , and have mercy upon sion , when the time to favour her , yea , when the set-time is come . psal. 102 , 13. 2. hence we learn , not to trouble our selves with any solicitous care about the success of things . to serve providence in the usual means , that is our work ; but the issue and event of things , that 's god's work , we have nothing to do in it . that which is not under our power , should not be under our care . if there be nothing at our disposal , but that all events do depend 〈◊〉 upon an higher providence , 't were but a vain thing than to busie our selves with hopes and fears about them . much of the disquietness amongst men in the world , arises from hence , that they busie themselves about god's work , and neglect their own . is there then an evil thou fearest ? why , 't is not in the power of any creature to hurt thee . though men should use plots and threats against thee , yet they can do nothing . they sate together , and counselled against david , devising to take away his life , psal. 31. 13. but what was his comfort ? why , saith he , v. 15. my times are in thy hands , o lord. he knew that no ill sccess towards him was in the power of others . or is there an evil thou feelest ? why , it comes from the hand of god. be not then impatient . 't is but a childish currish thing to beat the rod or bite the stone that hurt thee . david could quietly vndergo the railing of shimei , when once he had discerned in it the providence of god. or is there a good thou hopest for ? why , it is not within the reach of thy abilities . and therefore 't were but in vain to think thou couldst command it by thine own endeavours . we would count it a mad thing for one that is naturally low , to busie himself in the study & labour of growing tall , because this is not alterable by any thing in our power ; since no man can add one cuhit to his stature . why , 't is so in other things likewise ; god doth as well set bounds to our estates , as to our statures ; and of our selves we can as little add one penny to that as one cubit to this . and therefore , never let any one think that he can raise himself as he pleases , and be the master of his own fortunes . though he were furnished with the greatest helps and probabilities of advancement ; yet the battle is not always to the strong , nor the race to the swift ; neither bread to the wise , nor yet riches to men of understanding , nor yet fauour to men of skill ; but time and chance happen to them all , that is , there is a secret providence , which doth so unavoidably dispose of these lower events , that the likeliest means we can use , cannot promise us any certain success . they that with a compass-wisdom will delay events , that with forecasts and provisions will bind providence ; for the most part , are not only disappointed in what they hoped for , but do meet with a curse instead of it . see that place , isa. 50 , 11. behold all ye that kindle a fire , that compass your selves about with sparks , walk in the light of your fire , and in the sparks that you have kindled ; this shall you have of my hands , you shall lye down in sorrow . 3. hence we learn to be equally prepared for all future events , not wishing for one more than another . whatever comes to pass shall be beautiful , and therefore should be welcom . all things that befall us , shall lead us on to the same journey 's end , happiness . and therefore we should not in our expectation of future matters , engage our selves in the desire of any particular success ; but with a traveller's indifferency ( as epictetus speaks in arian ) who when he comes to doubtful turnings , doth not desire one way should be true more than another . so should we entertain every thing that we meet with in our passage through this life ; especially since we are sure that there is none of them but ( if we belong to god ) shall further us in that which is our main business , our journey to happiness . and therefore to be very solicitous about any particular success , what is it but to limit and confine the power of god ? nay , to prefer our own policy before the wisdom of providence ; as if we alone were able to discern what would be the best issue of things ; mark how the same heathen bespeaks such a person : thou foolish man ( saith he ) dost thou not desire that which will be most convenient for thee ? and can there be any thing better than what god appoints ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore by such immoderate and eager desires , thou dost as much as in thee lies to corrupt the judg , and seduce the counsellor . the stoicks have many excellent passages to this purpose : nunquam sapientem poenitentiae subit ( saith seneca ) quia nihil melius illo tempore fieri potuit quam quod factum est . a wise man is never troubled at any cross event ; he knows nothing could have been better than it is . omnia illi succedunt ; nihil preter opinionem accidit . all things are successful to him , he is disappointed in nothing , because indifferent to every thing . whilst others are tossed up and down betwixt hopes and fears , his mind is established . now if meer reason could advance heathen men to such resolutions , much more than should a christian's faith in the providence of god , with those many promises wherein he hath an interest , raise his mind to this heroick temper , and make him bend himself with a submissive compliance unto every condition . obj. but what then , may not a man ( nay , should he not ) be very earnest in his desires and prayers , for some particular deliverance or blessing ? i answer , yes . but in all temporal matters , it must be still with a tacit submission to the will of god , who knows better what is fit for us , than we do our selves . see the example of david to this purpose , 1 sam. 15. 25. he was there put to a very great exigence , his son absolom had suddenly raised a great army against him , insomuch as he was fain to fly for his life : there were some of the priests adhered to him , and followed him with the ark ; but he , upon serious thoughts , desires them to return again : for ( saith he ) if i shall find favour in the eyes of the lord , he will bring me again , and shew me both it , and his habitation . but if he thus say unto me , i have no delight in thee ; behold here i am , let him do to me as seemeth good unto him . here 's no deep anxiety or aestuation of spirit , no bitter exclaiming against his unnatural son , and difloyal subjects ; but quiet succumbency , an indifferent composure of mind , which resolves to be content in every condition . he puts the case both ways , and is provided for either . if it prove after this manner , why then so ; if otherwise , then thus . so true is that common emblem , that every wise man is a cube or dye , not to be flung from his bottom . let him be cast any way , he still lights upon his right basis ; whatever his condition may be , si fractus illabatur orbis , yet his mind is still calm and peaceable . obj. but would you have a man turn stoick ? should he not be troubled at the afflictions that befall him ? sol. i answer : yes : he must be sensible of his sufferings , and consequently cannot but grieve under them , especially so far as his own sin and neglect hath oceasioned them . but then it should be his care to quiet his heart from immoderate trouble , by the consideration of that wise providence , who doth dispose of all for the best . 4. lastly , hence we learn , to behave our selves with cheerfulness and contentment under all those conditions which the providence of god shall think fittest for us . 't is the wise-man's own inference from the text in the verses immediately after it : there is nothing better , than for a man to rejoyce , and do good in his life ; that he should eat and drink , and enjoy the good of his labour . for if every thing be best which god appoints , we have no reason then to be troubled at any event . what though it do cross our desires , yet 't would not have been so well , as if it had been otherwise . things cannot be better with us than they are . david thought it a hard case , that that his child by bathsheba must dye . but did he lose any thing by it ? was it not better for him to have such a legitimate heir as solomon was ? we are but ill contrivers of our own welfare , and therfore should without murmuring submit our selves and affairs to the government of providence . what though that do straiten us in our desires ? you are content to let the physician bar you of many things , because he hath cast your water , felt your pulse . consider then , doth it not as much concern us to provide for the salvation of our souls , as the health of our bodies ? or doth not god understand this , as well as the physician that ? what reason have we then to repine at his proceedings ? he was a wise son in plutarch , who being told by a freind that his father would disinherit him , answered , non faciet nisi faciendum : he will do nothing but what he should . thus should a christian willingly resign up himself in every condition , to the disposal of providence . do but apply this consideration according to the several occasions of your lives . when your hearts are at any times amazed or dejected with the thought of the publick confusions ; remember , that god sits in heaven , observing and ordering all these inferiour motions for the best . and so too in the case of particular sufferings , 't is likely that there is not any amongst you , but hath some kind of private trouble and grievance to which he is more especially exposed ; either weakness of body , or too narrow a fortune , losses in your estates , disappointment in your hopes , unhappy relations , or the like . and these things , as we are men , cannot chuse but grate upon our spirits with some kind of harshness and discontent . but now as believers , we have a remedy against them . for consider , there is nothing befalls us by chance . all things are ordered by the deliberate counsel and fore-knowledg of god. he is as exactly careful of every one of us , as if he had nothing else to look after . do not thinkthat any trouble befals you , because he doth not regard ; for his care and providence doth extend to all things : nor because he cannot help ; for he is almighty : nor because he doth not regard ; for he is equally infinite in all his attributes : but because his wisdom finds that condition to be fittest for thee : there is something amiss which should be mended . when the superfluous humour is corrected , the physical potion shall be taken away . and 't is not reasonable to expect physick and health both together . when the wound is healed , the smarting-plaster shall be removed . and thou mayest confidently say with david , psal. 119. 75. i know o lord , that thy judgments are right , and that thou in faithfulness hast afflicted me . how happy might we be , if we could settle our hearts upon these considerations . finis . notes, typically marginal, from the original text notes for div a66060-e90 dr. stillingfleet . morn . du pless . de veritat . relig . chr. cap. 1. notes for div a66060-e480 prov. 5. 4. tuscul. q. 2. 1 cor. 9. 15. cap. 12. 26. deut. 32. 9. exod. 19. 5. jer. 12. 7. psal. 4. 3. pro. 1. 9. chap. 4. 8 , 9. john 12. 26. prov. 14. 34. psal. 15. 4. notes for div a66060-e3370 serm. ii. chap. 9 : 11 , 12. ch. 5. 17. ch. 11. 8. ch. 12. 3. ch. 12. 5. ch. 2. 16. de leg . l. 1. juvenal . sat. 15. against colotes . nat. deor. l. 1. lord bacon's essays . cap. 11. ch. 2. 3. moral . 1. ad eudem in fine . lib. 8. sect. 19. notes for div a66060-e6160 serm. iii. 2 tim. 1. 10. 1 cor. ●5 . 19. amyraldus psal. 58. 11. eccl. 11. 9. jer. 17. 10 2 pet. 3. 11 , 12. tit. 2. 12 , 13. notes for div a66060-e8810 psal. 73. jer. 12. eccl. 9. 2. ch. 5. 15. ch. 8. 14. ch. 4. v. 11 ch. 7. v. 7. pro. 25. 2. eccl. 8. 7 , 1. act. 4. 28. eccl. 5. 8. ch. 3. 27. psal. 39. 9. ●oh . 18. 11. isa. 51. 12 , 13. notes for div a66060-e9630 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this very suitable to the original . propos. confirmation by testimony divine . so jer. 32. 19. job 36. 5. 2 chron. 16. 9. prov. 15. 3. ver . 10. humane testimony . bacon's sap. vet. examples jonah . paul and barnabas . mat. 12. 25. ver. 39 , 40 , 41. confirmation by reason . reas. 1. * like that of the poet , non vacat exiguis rebus adesse jovi . reas. 2. vindication from doubts and objections . psa. 90. 4. 2 pet. 3. 8. applicat . 1. use for inmation . isa. 65. 4. eph. 5. 16. 2 tim. 3. 1 , 2. eccl. 5. 8. chap. 4. 1. eccl. 10. 7 job 9. 5 , 6. psal. 11. 6. rom. 8. 28. 35. use 2. for reproof . isa. 42. 20. is. 55. 8 , 9. epictetus . 2 kings 20. 5. mat. 6. 34. eph. 5. 16. use 3. for exhortation prov. 25. 13. translated fearful . boetius consol. l. 4 1. sam. 24 11. 26. 17. ver. 9. eccl. 9. 11. disp. 1. 4. c. 7. de benef . lib. 4. 34. object . sol. object . sol. v. 12 , 13. aequ●in est ut ho mini placeat , quicquid placet d●o . the glasse of gods providence towards his faithfvll ones held forth in a sermon preached to the two houses of parliament at margarets westminster, aug. 13, 1644, being an extraordinary day of humiliation : wherein is discovered the great failings that the best are liable unto, upon which god is provoked sometimes to take vengeance : the whole is applyed specially to a more carefull observation of our late covenant, and particularly against the ungodly toleration pleaded for under pretence of liberty of conscience / by herbert palmer ... palmer, herbert, 1601-1647. this text is an enriched version of the tcp digital transcription a70812 of text r5391 in the english short title catalog (wing p235). 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. 204 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a70812 wing p235 estc r5391 11892630 ocm 11892630 50459 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. a70812) transcribed from: (early english books online ; image set 50459) images scanned from microfilm: (early english books, 1641-1700 ; 228:e6, no 8) the glasse of gods providence towards his faithfvll ones held forth in a sermon preached to the two houses of parliament at margarets westminster, aug. 13, 1644, being an extraordinary day of humiliation : wherein is discovered the great failings that the best are liable unto, upon which god is provoked sometimes to take vengeance : the whole is applyed specially to a more carefull observation of our late covenant, and particularly against the ungodly toleration pleaded for under pretence of liberty of conscience / by herbert palmer ... palmer, herbert, 1601-1647. [4], 66 p. printed by g.m. for th. vnderhill ..., london : 1644. reproduction of original in thomason collection, british library. eng bible. -o.t. -psalms xcix, 8 -sermons. providence and government of god -sermons. fast-day sermons. a70812 r5391 (wing p235). civilwar no the glasse of gods providence towards his faithfull ones. held forth in a sermon preached to the two houses of parliament, at margarets west palmer, herbert 1644 35912 86 0 0 0 0 0 24 c the rate of 24 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-10 tcp assigned for keying and markup 2005-10 aptara keyed and coded from proquest page images 2006-04 ali jakobson sampled and proofread 2006-04 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion die mercurii , 14. augusti , 1644. ordered by the commons assembled in parliament , that master rous doe give the thankes of this house to master palmer and master hill , for the great paines they tooke in the sermons they preached before both houses on tuesday the 13. day of august , 1644. being a speciall and peculiar day of humiliation appointed by both houses , and that they be desired to print their sermons , and that none presume to print their sermons , or either of them , but such as shall be authorised under their hand writing . h. elsynge cler. parl. d. com. i doe appoint thomas vnderhill to print my sermon , herbert . palmer . the glasse of gods providence towards his faithfvll ones . held forth in a sermon preached to the two houses of parliament , at margarets westminster , aug. 13. 1644. being an extraordinary day of humiliation . wherein is discovered the great failings that the best are liable unto ; upon which god is provoked sometimes to take vengeance . the whole is applyed specially to a more carefull observation of our late covenant , and particularly against the ungodly toleration pleaded for under pretence of liberty of conscience . by herbert palmer , b. d. minister of gods word at ashwell in hertford-shire : a member of the assembly of divines . behold , the righteous shall be recompensed in the earth : much more the wicked and the sinner . prov. 11. 31. all these things happened to them for ensamples : and are written for our admonition , upon whom the ends of the world are come , 1 cor. 10. 11. whatsoever things were written afore-time were written for our learning , that we through patience and comfort of the scriptures might have hope . rom. 15. 4. london , printed by g. m. for th. vnderhill at the bible in woodstreet . 1644. to the right honovrable the house of peeres and to the honovrable the house of commons assembled in parliament at westminster . the records of holy scripture , whether they concerne the actions of god or men , are not onely stories of things done in that age , but prophesies also of future events in succeeding generations . this god hath been pleased to exemplifie particularly in that word , which divers weekes agoe on a solemne day appointed for extraordinary humiliation he sent to be preached in your eares . while some bodily indispositions hindred me from a speedy obeying the call of tendring it also to your hands and eyes : it seemed good to him , ( who doth all things wisely and faithfully , ) to give instances of his fulfilling both parts of it ; affording some answers of grace , and expressions of pardon and favour in wales and the parts thereabouts ; and yet withall taking some vengeance upon our untowardnesses , by the sad blow given us in the west . i hope that as we shall all learne by it , even more and more , that a god lets none of his words fall to the ground , but whatsoever he speakes to us hath its effect upon us , and b takes hold of us , even whether we take hold of it or no : so we will beleeve also , that the effect of it will never be spent as long as we live , or any of mankind , in as much as all the word of god lives and abides for ever , as both the c prophet and d apostle tell us . and this beliefe will both make all the word profitable to us , and make us happy by the word : the promises and expressions of grace in the word never doing us good , never being fulfilled to us compleatly , but by our beleeving them : and the threatnings or expressions of severity never endangering us , never being fulfilled at all upon us , but when we beleeve them not . we have all need to pray , e lord encrease our faith ! even in relation to terrifying truths , as well as to comforting . and though faith most commonly comes by hearing , yet unquestionable experience telling us , that it is partly encreased by reading also , ( specially of what was once attentively heard ) i cannot doubt , but this paper-remembrance of matters of so grand importance , will be blessed by god , as to some others into whose hands it shall come , so specially to your selves , according to your leasure for making use of it , unto your furtherance and joy of faith . which that it may be continually augmented in you , who have so great businesses to goe through , and so great adversaries to encounter , and all calling for faith in the strength and glorie of it , through iesus christ the author and finisher of our faith , is and shall be the earnest desire and prayer of him , who is for iesvs sake your ever most devoted and humble servant herbert palmer . the glasse of gods providence towards his faithfvll ones . psal. 99. ver. 8. thou answeredst them , o lord our god : thou wast a god that forgavest them , though thou tookest vengeance on their inventions . behold an apostrophe to god , in the midst of an exhortation to men ! whatever else we learn from it , this we should improve it to , to make us remember , that we have now to doe with god ; that looking him in the face may awe us , and the consideration that we are now speaking to him , and from him , and of him , may affect our spirits to regard what he doth toward the children of men , for these words are the glasse of gods providence towards men , towards his owne , those that are most faithfull to him . would you know who they are ? see ver. 6. moses and aaron among his priests , and samuel among those that call upon his name , &c. their faithfulnesse is exprest , not only in their calling upon god , in the next words , they called upon the lord , and he heard them ; but also by their obedience , ver 7. they kept his testimonies , and the law that he gave them : and then followes gods dealings with them , in the words of the text , thou answeredst them , &c. i will sing of mercy and judgement , unto thee , o lord , will i sing , saith the royall psalmist , psal. 101. 1. he doth so here , his song is plainly of mercy and judgement , and that vnto the lord , as he there also expresses it . gods great mercy is set forth towards his servants , in answering and forgiving them ; and with all his judgement : his heavie judgement in taking vengeance on their inventions . behold then the goodnesse and severitie of god , saith the holy apostle , rom. 11. 22. so say i , and that not relating to two sorts of persons , as there ; transgressours and beleevers : but both towards men of approved avowed faithfulnesse , even toward one and the same person ; in goodnesse answering , and forgiving ; and yet in some severity taking vengeance also . there are but two maine dispositions in mens minds , that sway our practises and regulate our lives , keeping them within compasse , that is , faith ( or comfort ) and feare , according to the intimation act. 9. 31. they walked in the feare of the lord , and in the comfort of the holy ghost . the comfort of the holy ghost , or faith ( which is all one in effect ) on the one side , and feare on the other , doe compasse us in , we walke uprightly and safely in the wayes of our god . and to this purpose are these words we have before us , none being more proper to settle us in faith and comfort ; then these which proclaime god to be a god answering and pardoning , and nothing more fit to strike us with a holy awe and reverence ; with a godly feare , then that to the mention of such graciousnesse is added the remembrance of his taking vengeance also , even upon those who he yet answers and forgives . if therefore it shall please god to set home these words upon our hearts , we shall doe that which the psalmist intended to perswade and work men to , when he first penned them ; we shall fulfill the scope of the whole psalme , and withall answer the scope of our appearing before god this day , and find god himselfe answering it , and our desires and prayers in it , even with gracious pardoning and forgiving , former and present failings in us , all who are or will be faithfull to him . in the 1. verse the soveraigne authoritie and royall majestie of god governing the world and his church in speciall , cals us ( and all men ) to feare and a holy consternation at his glorie . the lord reignes , let the people tremble : he sits between the cherubims , let the earth be moved . this is enforced , ver. 2. from his greatnesse and power manifested toward his church ; and his actuall rule over all people ; the lord is great in zion , and he is high above all people . whence we and all men are expresly summoned to praise him and give him glory , ver. 3. let them praise thy great and terrible name : for it is holy . though his power be never so great , and he never so terrible in his wayes and workes ; yet doe they all challenge praise , because in all he manifells himselfe to be holy , unblameable and beyond all controll . which also the 4. ver. confirmes , the kings strength also loves judgement , thou dost establish equity ; thou executest judgement and righteousnesse in jacob . he hath all authoritie in his hand as king , and strength sufficient to doe what he pleases , yet he delights to doe right ; and to settle it both by his word and his works ; and doth continually exercise himselfe in doing justice and right among his people particularly . whereupon , it is againe required that honour be given to him above all others , ver. 5. exalt ye the lord our god , and worship at his footstoole , for he is holy . which with a word or two altered is againe repeated in the last verse of the psalme , ver. 9. and made as the burden of the song : exalt the lord our god , and worship at his holy hill , for the lord our god is holy . where is given us to understand , that then onely we exalt , or praise , or feare god aright , when we worship according to his will , and in his owne ordinances , set out by the phrases of worshipping at his footstoole ( that is the arke ) and at his holy hill , that is , zion , both according to his appointment , and expresse charge and command . and his holinesse stands upon this , that men should to worship him , if they worship him at all . and of all this we have moses , aaron , and samuel for examples , ver. 7 , 8. moses and aaron were among his priests , and samuel among them that called upon his name . these were great favourites of his , and eminent in their fidelitie , they called upon the lord , and he answered them . he spake unto them in the cloudy pillar , they kept his testimonies , and the law that he gave them . but yet not so , but they failed sometimes and needed forgivenesse , provoking him to bring judgements upon them . and accordingly he did shew himselfe variously to them ; sometimes in displeasure , but alwayes with mercy . and that is it which our text holds forth apparently to all our eyes , eares , and hearts . tending , with all the rest of the psalmes , to perswade us to feare , and praise , and exalt , and worship our gracious and holy god aright according to his divine pleasure . as we shall see by the more distinct handling of it , unto which now i come . the words of this verse have in them three remarkable particulars . 1. the behaviour of the men it speakes of , which is partly good , and partly evill . the former verse saith , they kept gods testimonies , and the law that he gave them , this insinuates ( what was also exprest ver. 6. ) that they used to call upon god , all this was very good , but withall , they did sometimes some things amisse , some inventions , by-paths , or steps awry they had , which as they needed pardon , so they incensed him against them , so much now and then , as he would not let them escape altogether , without taking some vengeance for such untowardnesse . 2. gods graciousnesse , in a double respect : 1. in answering them , granting their sutes and supplications ordinarily . 2. in forgiving them , pardoning their failings and faults evermore ; never dealing with them altogether according to their sinnes , but in the midst of any offence of theirs , or judgement of his , remembring mercy . 3. his holy justice , notwithstanding , taking vengeance on their inventions : chastening them for some faults sometimes ; and not letting them alwayes goe unpunished , how faithfull soever they were generally , or how gracious soever he was eternally . these are the maine parts of the text , which will afford us so many doctrines clearely and plainly after we have but a little explained the latter clause of taking vengeance on their inventions . which is the only difficulty in the language of the text , and it indeed sounds so strangely at the first hearing , as i may well put this expression among the riddles of the scripture . it is seldome found else-where , ( if at all ) when applyed to the faithfull servants of god , as it is here ; and therefore it is an amazing notion ; and worthy to be considered , for the sense of it , and the reason why it is used . the sense of it is not to be taken in the ordinary rigour of the phrase , as we use it among men , for an act done , either according to the extremity of the desert of a fault , or with a mind possest with malice or hatred against the oftender , or both together . for neither of these will stand with gods affections or actions towards his faithfull ones ; nor with the very words of the text foregoing these . he who forgives , never deales according to extremity of desert of a fault , which deserves destruction ( as all our sins doe in extremity of justice , ) much lesse doth he doe any thing with malice or hatred . forgivenesse and malice are no lesse contradictory then light and darknesse , life and death . whatsoever therefore be meant by taking of vengeance here , it must be understood , with mitigation and mixture of favour ; and this favour eminent , even notwithstanding the vengeance taken , for so speakes the text undeniably , thou answerest and forgavest , though thou tookest vengeance , as forgivenesse did not altogether hinder the vengeance , so the vengeance did not disparage the forgivenesse . the meaning then may be conceived to lye in two things . first , that whatsoever they did feele from his hand it was but according to their deserts , not beyond ; they had first provoked him , before he strooke them , they had offered him some indignity before he afflicted them ; and when they did abuse him , then he did sometimes take some vengeance upon their inventions , or their workes or deeds as the word properly signifies . 2. this correction , was somewhat smart and severe , both in their own apprehensions that suffered it , and in the eye and observation of any that had notice of it : in so much as if one had not knowne and had assurance of his mercy to them from other grounds , his manner of dealing with them in this particular case would seeme to them to savour altogether of vengeance , and extremity of rigour and displeasure . now the reason , why this is thus exprest , we may conceive to be , purposely to insinuate more effectually , that god lookes upon sinne with an other eye then men doe ; and that even in his owne dearest servants , he sees matter enough of deepe displeasure which he will let men know , and themselves feele now and then in a quickning and awakening manner . terrible words are not without their efficacie , specially when deeds answer them ; the proper reasons and uses of both , we shall see anon . but this language is used to help to make gods deeds more affecting . withall this may well be added to cleare this phrase from all exception , that if we observe the words narrowly , a manifest difference seemes to be even here , in this harsh expression , from that which is elswhere spoken of gods dealings with his enemies , with the wicked . it is not said god tooke vengeance on them , on the persons of his faithfull servants , but on their inventions . he shewed mercy to their persons , ( which the text it selfe expresses ) but yet he shewed displeasure against their sins , he would not spare the offence , and yet it is certaine he spared the offenders . but when the ungodly are spoken of , there vengeance is expressely said to be taken on them , deut. 32. 41. i will render vengeance to mine enemies , and vers. 43. will render vengeance to his adversaries , and will be mercifull to his land , and to his people . so ezek. 25. 14. i will lay my vengeance on edom. and in divers other places of the prophets : so in the n. t. 2 thes. 1. 7. taking vengeance on them that know not god , &c : in all these the vengeance so falls upon the sinne that the sinners themselves are destroyed with the waight of it ; which never is , when god hath to doe with his owne , how severe soever he seeme to be in the vengeance he doth take : as will further appeare in the prosecution of the doctrines afforded to us in the whole verse , which are plainely three . 1. that even the faithfull servants of god may so provoke him , as to need his pardon , and even to give him occasion to take vengeance on their practises . 2. though they doe provoke him , and he doe thereupon take vengeance , yet is he ever a god of grace to them , answering their prayers , and affording them pardon . 3. though god doth answer the prayers and forgive the sins of his faithfull ones , yet they may so provoke him , as he sometimes takes vengeance on their misdoings . before i come to handle these points in a doctrinall way , it will be very profitable ; first , to handle the text historically , a little to looke after and consider the story of these holy men ; as other scriptures have recorded it ; and see their faithfulnesse with their failings , and gods answers and pardon with his taking vengeance . moses , who is the first man concerned in it , was one whom god honours as much for his faithfulnesse , as any man under the old testament . no man actually forsooke so much for god , nor ventured so much for him , as moses did ; which the apostle excellently summes up , heb. 11. 24 , 25 , 26. no man had so hard a taske of it , for so many yeares together , being to deale first with hardhearted pharaoh , and then with stiffenecked israel . and he hath , besides all others , an high eulogy of faithfulnesse in all gods house , heb. 3. 2. in all his offices between god and his people , being not only a propet , but the chiefe governour of israel , and stiled a king in jesuran , deut. 33. 5. yet even moses had his failings and weaknesses . 1. when god would imploy him towards pharaoh , we find him making excuses ; so long till the text saith , god was angry , exod. 4. 14. 2. in the same chapter , we find him to have neglected the circumcision of his sonne , the reason is not exprest , ( perhaps it was because he was loath to displease his wife zipporah ; who was a midianite : ) but whatever it was it had like to have cost him his life , god begun to take some vengeance , upon his neglect , ver. 24. 3. in the fifth chapter , he doth in a manner expostulate with god in a kind of discontent and distrust , as though god had not done well in sending him to pharaoh , who tooke occasion by that to oppresse israel the more ; and no deliverance likely to come : which yet he had no reason to count strange , if he had well remembred and observed what god had said to him , chapt. 3. that pharaohs heart would be hardned , and he would not let them goe at the first . but moses had forgotten this , and so complaines , as if god had done him and israel both wrong in it , ver. 22 , 23. 4. in numb. 11. 11 , &c. 14. 15. we find another fit of discontent : he cannot endure with patience any longer the frowardnesse of the people , who murmured against him at every turne ; he would be out of his life , and prayes to god even to take his life away , rather then to abide such continuall vexation ; and againe , vers. 21. he hath a pang of distrust , and can scarce t●ll how to beleeve gods word to be true of such a large provision to be made for the people as god hath told him of : so that god is faine to answer him with his almighty power , is the lords hand waxed ? short thou shalt see now whether my words shall come to passe to thee or not , vers. 23. these passions and expressions of moses , were not like a faithfull servant of god , but thus the infirmity of a faithfull man discovers it selfe . 5. once more we find moses faulty ; and that in a further degree then any that hath been yet named : his great failing , and for which god was most highly displeased with him above all other times , is recorded , numb. 20. the people murmured for water , and god bids moses take the rod and speake to the rock and it should give forth water . moses goes with the rodde , but instead of speaking to the rock , he speakes to the people , and that unadvisedly with his lipps , saith the psalmist , psal. 106. 33. and with a provoked spirit , overcome with anger and passion ; and instead of speaki●g to the rock , he strikes the rock , and that twice , vers. 11. and this god takes so hainously , that he charges him with not sanctifying him before the children of israel , and not beleeving him , and that therefore he should not goe into the promised land . so that here is a three-fold fault noted in moses , in the story ( written by himselfe ) and in the psalme . 1. some unbeliefe , and distrusting that speaking to the rock would not suffice to fetch water thence , notwithstanding gods word . 2. some impatience of spirit , against the peoples untoward murmurings , his spirit was provoked by them , more and otherwise then it should have been . 3. this exprest , by unfitting and unadvised speech , the story saith , he call'd them rebels , and saith , must we fetch you water , &c. which language though they well enough deserved ( and worse ) yet it appeared god was not pleased with it in moses . and so you have the account of his faults , as the scripture registers them . then for aaron , 1. this we find in him throughout , that what is noted of him , is being a second in evill , an accessary , consenter and actor with others , but never alone in any remarkeable fault . but particularly three speciall failings are recorded of him , 1. exod. 32 1 , 4. there is a very great fault , that at the peoples sollicitation and importunity , he made them an idol , a golden calfe , and joyned with them in the honouring of it : for which god was exceeding angry with him to have destroyed him ; but that moses interceded for him , deut. 9. 20. a second is , numb. 12. where he joynes with his sister miriam , ( who is first named and noted , ver. 1. ) in murmuring against moses . it was strange that he should speake against his own brother so , whom he saw god had so honoured above him , and who had before ( as was observed but now ) been a meanes to save him from gods wrath by his prayers . and yet by his sister is he drawne away and become a partner with her in this unnaturall mutiny . and for this god is againe angry with him , though he layed then no punishment upon his person , yet aaron confesses himselfe stricken in the leprosie suddenly inflicted for this upon miriam , ver. 10. and 11. his third fault was in consenting to moses his distrust ( and passion ) in that 20. of numb. the charge was given to both together ; and god blames and threatens them both ; and accordingly soone after took vengeance upon aarons offence , and he dies before the end of that chapter , as he did after upon moses his , of which we have divers memorandums afterwards , shewing the more gods displeasure against him for this transgression ; and of this specially , the text we have in hand speakes . this god remembers numb. 27. 12 , 13 , 14. and moses afterward speakes of it with sorrow , deut. 1. 37. and againe , deut. 3. 23 , &c. where he tels the people how he made a solemne sute of it , and prayed earnestly to god that he would spare him , and shew him that favour , that he might goe into the land of promise ; and that god would not grant his sute , and forbids him to mention it any more to him , ver. 26 , 27. and once more moses speakes to israel of it , deut. 4. 21 , 22. as shewing how neere it was to him , and how great a judgement he tooke it to be . and so we see gods taking vengeance upon his inventions also , as well as upon aarons , and the text verified of two of those it speakes of . we have a third to looke after , whom we must not forget , and that is samuel , he was the judge of israel by gods appointment , and trained up to be a prophet from his childhood under the wing of god in shiloh , and he was a very faithfull servant of god : yet there is a fault of his insinuated 1 sam. 8. that when he was growne old , he was partiall towards his children , he made his sons judges over israel , and they walked not in his wayes , but tooke bribes and perverted justice ; and it appeares by the sequele that samuel was too indulgent and favourable to them ; and therefore the people tooke such a discontent , that they would not have his sons nor himselfe neither , rule any more over them , but would needs have a king to rule over them ; and , though this was ill done of the people , to reject samuel himselfe , and specially to aske a king , as appeares by gods words in that chapter , and by his displeasure manifested from heaven , 1 sam. 12. yet we may read in it gods just vengeance on the misbehaviour of samuels sons , and so of his partialitie toward them , and we may see in both places that it struck samuel very deeply , 1 sam. 8. 6. in reference to himselfe , and chap. 12. 2. he cannot forbeare mention of his sons , who were wholly laid aside ever after , though himselfe was not altogether . and thus we see all these three faithfull men , moses , aaron , and samuel made examples of justice in some vengeance taken on their inventions and offences notwithstanding gods favour to them . now we must adde a word , how notwithstanding their failings and gods severity , yet he was a god answering and forgiving them . 1. for moses , he is so famous for gods answering him , that god once doth as it were sue to moses to forbeare praying for israel , as implying that he could not but answer moses , if he did pray : let me alone , that i may consume them , exod. 32. 10. and accordingly when moses , for all this , did pray , god did answer , and spare israel upon his request , ver. 14. and many other times moses his prayers were heard and answered . 2. moses and aaron together in the universall murmuring and mutiny , numb. 14. 5. and aaron specially when after the rebellion of corah , dathan , and abiram , and the horrible judgement of god upon them , the earth swallowing them up alive , and fire from god breaking out and burning up the 250 princes , that stood to be priests , in opposition to aarons calling , and the next day all the congregation murmured and mutined againe against moses and aaron , as if they had been in fault for the death of those outragious sinners : aaron then , at moses his direction , runs to the altar , and fetches fire thence , and puts on incense , and with that runs among the people ; and though the wrath of god were so hot against them , as that while he was hasting to the altar and coming backe againe 14700. were dead of the plague , yet as soone as he comes among them , and as a priest , offers incense ( and so prayers ) for them , suddenly the plague ceases , numb. 16. 47 , 48. 3. for samuel , he was a knowne favourite in the court of heaven , so that the israelites ranne to him , when the philistines came against them , and they put more confidence in his prayers alone for them , 1 sam. 7. 8. then in all theirs ; and god then answered him with thunder from heaven against the philistines , ver. 10. and again after the israelites had rejected him , yet they begge his prayers with great submission and importunity , 1 sam. 12. 19. and both he and moses are remembred long after by god , as two of the greatest favourites that ever he had in this kind , when he tels jeremy , he would not heare even them , if they were now alive , jerem. 15. 1. though moses and samuel stood before me , yet my mind could not be to this people , cast them out of my sight . if he would have heard any body , it should have been moses and samuel : whom he was wont so constantly to heare and answer . withall we have manifest assurance of his forgiving them , notwithstanding the vengeance he tooke on those faults of theirs , which we even now mentioned , besides all other times . he that remembers that god had a better place to which he removed moses and aaron when he tooke them from the earth ; and an heavenly canaan into which god received them , when he denied them entrance into the earthly canaan ; and that this must needs be that recompence of reward , which moses had an eye to , when he esteemed the reproch of christ , greater riches then the treasures of egypt , heb. 11. 26. and that moses is after his death , often owned by god as his servant , as his chosen ; and aaron is named , psal. 106. 16. the saint of the lord ; he ( i say ) that remembers these things cannot doubt of gods forgiving them . considering also , how moses appeared in glory ( with elias ) at christs transfiguration , luke 9. 30 , 31. and for samuel , he was not quite put from his office of judge , for it is said , 1 sam. 7. 15. that he judged israel all the dayes of his life ; and besides god often imployed him as a prophet in most remarkable services ; which proclaime gods graciousnesse to him also , and forgiving him as well as the others . and so you have the story of the text set before you ; and the doctrines observed out of it , confirmed ( each of them ) by this historicall exemplification , of their behaviours and gods dealings . i come now to a more generall handling of them ; and the 1. of them is this . that even the faithfull servants of god may so provoke him , that they may neede his pardon , and even give him occasion to take vengeance on their inventions and practises . for the further proofe of this , i may say ( as indeed of the other points also , though specially of the middlemost , which holds forth gods answering and pardoning mercy to his faithfull ones ) that there is scarce any record of any of the servants of god , even the most eminent , but there is somewhat or other of this kind noted of them . but for the further evidencing of it , and affecting every one of us with it , ( it being a point of very great concernment and use to us all ) you may take notice but of these generall reasons . 1. that the very best servants of god have the very same corruption by nature that the worst have . it is all alike in the one sort and in the other . there is no difference naturally betweene the one and the other . that place prov. 27. 19. deserves to be remembred for this purpose , as in water face answers to face , so doth the heart of man to man . they then used to view their faces much in water ( as we now doe in glasses , ) and as in water , or in a glasse , the image of the true face represents all the features , lineaments , moles , spots , deformities , that are in the face it selfe , and the one answers the other exactly , what is in one is in the other : so is it with the heart of one man ( naturally ) answering to another . there are the same spots and wrinckles , and blemishes in every heart that is in any one ; and to have a true representation of the evill that is in any one heart , we must looke upon all the evill that is in all other hearts naturally . the apostle , ephes. 2. 2 , 3. makes himselfe and the ( now ) christian ephesians , and the unconverted impenitent unbeleevers all alike by nature . 2. in the best servants of god this corrupted nature is not utterly abolished : the grace which they have received ( and which makes them to differ from other men ) doth not so farre sanctifie them , but that the seeds and roots of sinne , of all sinne doth still remaine in them : a flesh they have , which though crucified with the aff●ctions and lusts in all that are christs , is not quite dead , not altogether mortified , but that lies upon them as a daily and perpetuall dutie to mortifie their earthly members , and to be cutting off of hands and feet and pulling out of eyes ; which yet , contrary to the course of common nature , will be growing againe , or others in the roome of them : there is a continuall danger of rootes of bitternesse ( of any kind ) springing up to trouble and defile even them . the apostle , you know , complaines of his flesh , that he could not do the good he would , and that he did the evill he would not due , and was carried captive unto the law of sinne , and had a body of death which he carried about him , and grones , and cryes out to be delivered from ; and tels the galathians , that the flesh , in them did lust against the spirit , so that they could not doe the things they would . and this corruption , alwayes dwelling even in the best , and too often prevailing , is that which not only ever needs pardon , but oftentimes greatly provokes god to take vengeance upon their misbehaviours . 1. this corruption may yet be further apprehended by us , by this one observation following . that , as there is scarce any of the servants of god storied of in the word , but with their faithfulness , their failings are enrolled , ( as was intimated before ) paul himselfe not excepted : so , ( which is very remarkeable and deserving most serious consideration , ) that scarce any of them is noted to be eminent for any vertue or grace , but somewhat of the contrary is observed in them , some failing even in that very particular . 1. noah is owned by god himselfe to be eminently righteous in his generation , gen. 7. 1. in a generation that abounded with luxury , eating and drinking and jollity , as our saviour assures us , mat. 24. 38. and so noah was a patterne of temperance and sobrietie ; and yet we find even noah once overtaken , and making himselfe drunke with his owne wine . 2. lot is praised by the spirit of god guiding st peters pen , 2. pet. 2. 5. for a righteous man , preserved safe by gods grace in the midst of filthy sodome ; and yet you know what befell him afterward , when sodome was destroyed and himselfe delivered out of it . 3. we reade that abraham is called the father , ( the patterne ) of the faithfull : it is said , he staggered not at the promise of god through unbeleefe , but was strong in faith giving glory to god , rom. 4. 20. and yet faithfull abraham , twice for feare , denies his wife , and pretends her to be his sister , gen. 12. and gen. 10. 2. 4. so of moses , one of the men our text speakes of , it is said , that he was meeke above all the men that were on the earth , numb. 12. 3. and yet this meeke moses overshootes himselfe by passion , and that which brought the evill upon him , was ( as you have heard ) his spirit being provoked and so he spake unadvisedly with his lipps ▪ and withall he that had shewed so great faith in so many mighty works to be done by him , and difficulties to be passed through , for so many yeares together ; and had so greatly and perpetually honoured god in the sight of israel ; now is challenged of god ( as you saw ) that he did not beleeve him to sanctifie him before the children of israel ; and therefore he should not bring them into the land . 5. david , who of all the people of god in his time , had been longest in the schoole of affliction and patience , and shewed great proficiencie in it , upon all occasions ; as his psalmes beare witnesse , and the story together : yet when he received a rude repulse from churlish nabal of a kind message and faire request , 1 sam. 25. he hath so farre his lesson to seeke , that he breakes out into violent passion , and resolves and sweares he will have his bloud , and the bloud of all his family , and marcheth against him to that purpose . thus you see faults breaking out in the servants of god , and even in those things wherein they were famous for fidelity . 6. so in him who of all others is set forth as the patterne of patience , holy job ; you have heard of the patience of job , saith st james , chapt. 8. 11. but we have heard ( and read in his booke ) of his impatience too : and , we would think him a man very impatient , from whom we should heare such language , as he speakes , chap. 3. and afterward . 7. and what say you to jonah , one whom god owned and employed to be a prophet ; but first he runnes away and will not goe on gods errand ; whereupon god takes vengeance upon his invention and transgression , in a most terrible manner : he first persecutes him with a tempest and makes him afraid with a storme , and then forces him to be his own accuser and judge , to condemne himselfe to be throwne into the sea , and there he is cast as it were alive into hell ( as his owne phrase is in his prayer , chap. 2. ) by being swallowed up by the whale , and living in that most noisome stinking prison so long : and yet after his repentance and gods marvellous mercy to him , and imploying him againe in his worke , he breakes out into fearfull distempers againe ; even to justifie his former fact , and he is angry , and he will be angry , and he doth well ( he saith ) to be angry even to the death , with ggds crossing of his mind and expectation . how contrary was all this to the duty of a prophet , to the disposition of a penitent received to mercy , and yet thus it was with him : this is our corruption remaining even in a faithfull mans heart . 8. looke upon jeremie also , and you shall see a wonderfull example . first , he was indeed very hardly used , jer. 20. and he saith , he was in derision daily , every one mocked him , ver. 7. and therefore he is weary of his office and employment , and resolves he will preach no more : then i said , i will not make mention of him , nor speake any more in his name , ver. 9. a strange distemper to be in a prophet , who had preached so long , but that god cures suddenly , with some kind of vengeance , by making his word as a fire in his bones , that he could not forbeare giving it vent , and then he recovers himselfe and comforts himselfe that god would take his part against his enemies and persecutours ; the lord is with me ( saith he ) as a mighty terrible one , &c. and so he gets so mighty a victory against this temptation , that he sings a song of triumph , and calls others to joyne with him in it , ver. 13. sing unto the lord ; praise ye the lord , for he hath delivered the soule of the poore from the hand of evill doers : and now you would thinke he were for ever delivered from all impatience . but marke the very immediate next words , cursed be the day wherein i was borne , &c. and , which is worse , cursed be the man that brought word to my father , &c. o strange ! can this be possible , that from a heart so calmed and setled in faith and joy , such a suddaine storme should arise of monstrous and horrid impatience ? but such is man ; such is even the best man , when his corruption is let out , and his ill nature is suffered to discover it selfe . i shall not need to tell you of peters falls . but 9. i have one example more to set before you , of paul and barnabas together ; two that were as much united together by all manner of religious considerations , as almost any two can be . barnabas tooke paul then named saul newly turned from being a persccutour , when the disciples were afraid of him , acts 9. and brought him to the apostles , and is his witnesse how he was converted and how he had preached ; and after that he makes a journey as farre as tarsus from antioch to seeke saul , and brings him to antioch , and there they preach together a whole yeare and taught much people ; and after that they were sent together to carry almes to jerusalem : and being returned to antioch , they were sent out together , by the expresse charge of the holy ghost , to preach , and after great and happy successe , they were imployed by the churches to goe up to the councell at hierusalem about the question of circumcision . and now after all this stictnesse of union , being about to goe forth againe to visit the churches , they fall at oddes about a small matter , as one would thinke , whether such an one should goe along with them , or not ; and the contention was so sharpe betweene them , as neither the church , nor any of the brethren could reconcile them at that time ; but they part asunder , and goe one one way and the other another ; and perhaps never saw one another again . this is a very great and a sad proofe , of the great corruption of nature , still in the very best of gods saints , and faithfull ones . 3. to all which we may adde both the violent and cunning importunity of satan , who makes it a continuall businesse of his , to tempt them to all manner of sins , that if he cannot prevaile in one thing he may in another ; and if he cannot ( as he cannot ) regaine them under his tyranny and dominion , he may yet doe them what mischiefe he can , disturbe the peace of their consciences , dishonour god , and promote his own kingdome , by their ill examples especially . 4. withall he can and doth very much make use of men , evill men ( and sometimes even of good ) as his instruments , who not seldome doe even take it to taske and make it a maine part of their businesse , to draw the servants of god to sinne , to sinnes of scandall , thereby to promote their own lust by their assistance , or to encourage and beare out themselves in their own evils , by such practices of better men , and sometimes even in very malice to the servants of god , that they may have advantage to reproach them , and the very profession of religion which they make ; and to this purpose they lay snares in their way continually , sometimes offering worldly advantage , otherwhiles threatning worldly inconveniences , and alwayes straining their witts to pursue them with importunities and subtilties , to seduce them . all these laid together , their own corruption , satans suggestions , and mens instigation doe so unhappily verifie our first point , and afford such continuall experiments of it , that i shall need to say no more of it at the present in a doctrinall way . i come to the second . though gods servants doe provoke him , and he doe thereupon take vengeance , yet is he ever a god of grace to them , answering their prayers , and affording them pardon . i shall not illustrate this by examples at this time , further then i have done already , every one of the fore-named instances making it plaine . but i shall give you some reasons of it . first , god uses to answer his servants , because it is one of his titles which he takes to himselfe , and his servants give him the name of , that he is a god hearing prayers ; which is therefore exprest because he would encourage all men , ( much more those that are already his servants ) to come unto him , psal. 65. 2. o thou that hearest prayers ! to thee shall all flesh come . so david assures himselfe and his enemies both , that he should find in his own particular . the lord will heare ( that is answer ) when i call upon him , psal. 43. and psal. 10. 17. a demonstration is given of it , in that it is said to god , thou hast heard the desire of the humble , thou preparest their heart , and thou causest thine eare to heare . which is as much as if it had been said , thou bespeakest , and even inditest their petitions ( gods spirit doth so , rom. 8. 26 , 27. ) and therefore as thou hast ever done , so unquestionably thou wilt still afford them a gracious answer . 2. this is the more certaine , because god hath alwayes in his hand a sufficiency of power ( and wisedome , ) to grant their faithfull desires , by over-ruling all things for their good , even notwithstanding all that they have done against him , and so against themselves , or that he hath done against them . this is the great difference between god and men , that men oft times , when others sue to them , find things in so ill a condition , partly through the fault of those that now sue for their favour , and partly through their own rashnesse or severity , that they know not how to help them , nor which way to make them any amends for any thing they have made them to suffer . as the israelites , judg. 21. would willingly have done more for benjamin , against whom they had been rigorously cruell ; but they knew not how to doe it , they had no power to recompence their own excessive severity , upon the benjimites perverse obstinacy . but it is never so with god . he never powers out so much wrath upon any of his servants ( whatever he doe upon his enemies in conclusion . ) but he hath still in his hand to make them amends . even though he take away their lives : he hath so much good to bestow upon them , as he may still be said to forgive them , he hath a better life for them ; an eternall life , of perfect happinesse . and in the meane time , witnesse joseph and job , and many others of his saints , they are never so low nor so afflicted in this world , but he hath power enough to raise them up againe to comfort and honour . and therefore he doth certainly afford them answer of grace to all their faithfull prayers . 3. he doth also forgive them without faile ; because he hath received a ransome for them . it is elihu's phrase , job 31. 24 ▪ deliver his soule ( saith god ) from going downe into the pit ▪ for i have received a ransome . god himselfe hath set forth christ ( provided him , sent him , declared him , ) to be a propiti●●ion through faith in his bloud , to declare his righteousnesse or justice for the remission of sinnes that are past , through the forbearance of god , rom. 3. 25. so that god in his taking vengeance upon the offences of his servants , doth it not for the satisfaction of his justice . for christ hath made that satisfaction , he is our surety , heb. 7. 22 and gave his life a ransome for us , mat. 20. 28. and so notwithstanding all the chastisements he layes upon them ( which are for an other end , as we shall see in the next point by and by , ) the chastisement of our peace , by way of satisfaction , was upon him , he hath borne the burden of them all . and by his stripes , ( not our own ) are we healed . therefore how much soever god corrects any of those that are in christ , yet he pardons them . the lord hath chastened me sore , saith the psalmist , psal. 118. 18. yet hath he not given me over unto death . holy job goes further , chapt. 13. 15. though he kill me ; yet will i trust in him . that must needs carry with it , assurance of forgivenesse , in the most deadly blowed that god can give his servants . and indeed the apostle makes this an argument of gods graciousnesse , and forgiving the iniquities of his servants ; that , when otherwise they would be hardned in their sins which would turne to their destruction , if not remedied , that he corrects them severely , even to death sometimes . so he tells the corinthians who had prophaned the lords supper greatly , for this cause many are weake and sick among you , and many sleepe , that is , are stricken with death , 1. cor. 11. 30. and after followes , ver. 32. when we are judged , ( even so severely ) we are chastened of the lord ▪ that we should not be condemned with the world . here is undoubted forgivenesse notwithstanding deadly severity . 4. god therefore forgives , because . he will glorifie himselfe in the repentance of his servants , after their provocations and his taking ve●geance . and ordinarlly he doth this visibly , when he layes any great correction upon his servants , he makes them give publicke and open testimony of their repentance . this is remarkeably insinuated , for the thing it selfe , isa. 57. where first god is angry with one of his and smites him for the sinne of his covetousnesse , and hides his face from him ; and for a while this doth him no good ; but he goes on frowardly in the way of his own heart : hereupon god , ( in the riches of his grace ) resolves to take an other course with him ; and to manifest such love to him , as should overcome him with kindnesse . i have seen his wayes , and i will heale him , &c. here is forgivenesse and grace for repentance undeniably , notwithstanding all forgoing sinne and judgements . 5. and indeed if god should not vouchsafe pardon , when his servants have provoked him , he would have none left upon earth to serve him ; if thou lord shouldst marke iniquities , saith the psalmist ( that is , if thou shouldest deale with us without any mercy , according to our iniquities , ) o lord who shall stand ? then followes . but there is forgivenesse with thee , that thou maist be feared , psa. 130. 3 , 4. no man could have any heart to serve god , if knowing that he should , through his corruption , oftend in many things , he should have no forgivenesse at all , but only corrections and punishments , and finally death and damnation , for his reward . and this must be the portion of all those at last , that have no forgivenesse . therefore god himselfe gives this reason of his mercy , in the forementioned , isa. 57. 16. i will not ( saith he ) contend for over , neither will i be alwayes wroth , for the spirit would faile before me and the soules that i have made . therefore saith david , psal. 103. 10. he hath not dealt with us after our sinnes , nor rewarded us according to our iniquities , and vers. 13. as a father pitties his own children , so hath the lord compassion on them that feare him ; for he knowes our frame , he remembers that we are dust , &c. and therefore , with this the church comforts herselfe in the midst of gods most terrible corrections , lam. 3. 32. though he cause griefe yet will he have compassion , according to the multitude of his mercies . 6. there is one reason more insinuated in the very text , which may not altogether be forgotten , and that is , the covenant , whereby god hath engaged himselfe unto his servants to be their god , thou answeredst them ô lord our god . for god to be our god , is to be a god answering prayers and forgiving sinnes , , psal. 50. after he had mentioned the covenant between god and his people , vers. 7. it is said , vers. 15. call upon me in the time of trouble and i will deliver thee , &c. and for forgivenesse , we know , besides the manifold particular expressions of promises of this kind , the covenant made with abraham , was a covenant of grace in christ , the promised seed , in whom all the nations of the earth should be blessed , gal. 3. 16. and an everlasting covenant : and both these inferre certainly forgivenesse , to all the faithfull seed of abraham . and so this second point is also in some proportion illustrated and cleared . the third and last followes , namely — 3. though god doth answer the prayers and forgive the sins of his faithfull ones , yet they may so provoke him , as he sometimes takes vengeance on their inventions , inflict ; very severe punishment , on their misbehaviour . the reasons of this are : 1. the holinesse of god , which allowes not sin in any one ; but shewes some displeasure against it wherever he finds it , even where he loves the persons , and so pardons for his beloved sons sake , yet he will make them know their sins are odious to him , and they shall feele the smart of it . we should not at all be apprehensive of the holinesse of god , and his detestation of sinne , if he did not take vengeance upon some transgrestions in some persons ; and we find by experience , that we are but little apprehensive of it , when we feele no tokens of his displeasure against us for our sinfull carriages . he therefore in reference to the glory of his holinesse , doth not altogether spare sin , no not in his own . 2. as the holinesse of god , so his justice calls for it : namely that he should not see his holy and righteous law broken , and give the transgressours no remembrance for it : whether the transgression be more immediately against himselfe the soveraigne lord and law-giver , or against the subjects of his kingdome . if any of his servants so farre forget themselves and him , as to dishonour him by trespassing upon any thing that is his ; or doing any thing that reflects upon his majesty ; it is most just , that they should be so dealt with , as it may appeare to them ( and all men ) that god is not one fit to be abused any way ; and that his infinite goodnesse and mercy ought not to be esteemed an encouragement to any to set light by his authority and soveraignty . againe , if they misbehave themselves one to another , it is most just that god should distribute justice among them so farre , as to discountenance the wrong doer , and make him afraid of doing the like againe , that god should so set them to rights when they are quarrelling one with another , or abusing one another ; as that it may appeare he gave them no such leave ; and that his laws to the contrary were not given in vaine . only in all this , we are to remember , that the justice we are now speaking of , is not the justice of a judge , that lookes barely to the rigour of the law and the desert of the offence ; but the justice of a father ; who though he scourges and corrects his child , even to bloud sometimes , for untowardnesse relating to himselfe , or to any of the family , or even strangers , yet he doth it not to satisfie his own spleene , nor in malice against his child ; but to make him sensible of his fault and carefull to amend , and to shew himselfe in his paternall authority , rightly dispensing favours and corrections according to the behaviours of every one of his children . thus it is with god , and this is so certaine , that it is expressely contained within the covenant of god and a part of it , psa. 89. 30 , 31 , 32 , &c. if his children forsake my law and walk not in my judgements , if they breake my statutes and keepe not my commandements , then will i visit their transgression with the rodde , and their iniquitie with s●ripes : neverthelesse my loving kindnesse will i not utterly take from him , &c , it is made to all the children of david , that is of christ , whose type david was herein . and though mercy ( the sure mercies of david , as esays phrase is , esay , 53. 3. applied by st paul , acts 13. 34. ) be infallible and unchangeable to them ; yet doth god , as we see , expressely reserve to himselfe the right of correcting them when they provoke him . 3. and this is further confirmed , by the need that the very faithfull have of being thus dealt with . now you are in heavinesse ( if need be ) saith st peter , through manifold temptations , ( that is afflictions and corrections ) 1 pet. 1. 6. experience shews this but too much ; that our children doe not more need correction in their yonger yeares , then all gods children neede it , now and then all their life . it , the one and the other are and will often be froward and wanton , and proude , and selfe-willed , and quarellsome , and untoward to learne any thing that is good . and god hath ordained and sanctified corrections to be a meanes both to the one sort and to the other , to make them weary of doing amisse , when they shall find that verified to them which god bids his people take notice of jer. 2. 19. thine owne wickednesse shall correct thee and thy backslidings shall reproove thee ; know therefore and see , that it is an evill thing and bitter , that thou hast forsaken the lord thy god , and that my feare is not in thee , saith the lord god of hosts . god will make all his servants find and feele and acknowledge this in their degree . and to this speakes the apostle heb. 12. both for gods intention in corrections and for the successe of them . having compared gods fatherly corrections with our naturall parents dealing with us in our minority , he saith expressely , he doth it for our profit , that we may be partakers of his holinesse , v. 10. for our profit , i say , and not to satisfy his owne mind , or wreake his owne displeasure upon us , as earthly parents not seldome doe , as he had intimated in the beginning of that verse . and as god meanes no otherwise but thus ; so his intentions doe not faile of a sutable successe in the issue , as is assured us . v. 11. now no chastisement for the present seemes to be joyous but greevous : neverthelesse afterward it yeelds the peaceable fruit of righteousnesse to them that are exercised thereby . finally , god deales thus with his owne faithfull servants , very much in reference to standers by , strangers and even enemyes ; and that in a double respect 1. to let all the world know that he hath iudgements in store for the wicked , which shall not faile to fall upon their heads with violence , according to those cleare sentences prov. 11. 31. behold the righteous shall be recompensed in the earth , how much more the wicked and the sinner ? and 1 pet. 4. 17 , 18. the time is come that judgement must beginne at the house of god , and if it first beginne at us what shall be the end of those that obey not the gospell of god ? and if the righteous shall scarcely be saved where shall the vngodly and the sinner appeare ? and as our saviour urges from his owne sufferings , luk. 23. 31. if these things be done in the greene tree , what shall be done in the dry ? so may we well argue , in our proportion , if god will not endure alwayes provocations from his owne , though he love them so well as to forgive them ever : then doubtlesse . he will never suffer the obstinate impenitents to goe allwayes unpunisht . if he lay stripes on the back of his children for their follies , he will infallibly , ( as the threatning is in expresse ▪ termes psal. 68. 21. ) wound the head of his enemies , and the hairy scalpe of such an one as goeth on still in his trespasses . whether evill men will learne this from gods correcting his owne , or no : yet by all this it is manifest that it is done partly for that end to teach and warne them . 2. but withall there is another maine end , why god doth this , oft times within the sight and hearing of evill men ; namely that he may let them see , that they have no reason to blaspheame or reproach the name or religion of god , or speake evill of his wayes ; because of any scandals that any of his servants runne into . for if they can truly and really blame them for any such misbehaviour ; they may also , within a while be able to discerne , ( if they will mind it , and not wilfully shut their eyes against the light of gods providence ) that god is no favourer of sinne in the best of his owne ; and that as they that offend , doe not therein walke according to the principles of their own profession : so no blame can be charged upon god for it , who takes vengeance upon such misbehaviours ; and makes them ashamed of their misdoings , and afraid of doing the like againe . and this is expressely signified to david , after his great scandall , that though god had pardoned him and put away his sinne , that he should not die : yet the threatned corrections should come upon him ; and that particularly the mis-begotten child should be taken away . howbeit because by this deed thou hast given great occasion to the enemies of the lord to blashpheme , the child also that is borne to thee shall surely di● , 2 sam. 12. 14. this being gods manner in all such cases , is ground enough ( though mens wickednesses will not regard it ) for ever to stop the mouthes of all those that would blaspheme , when any of gods people , are guilty of any scandalous offence . and so we see on all hands reasons for gods severity , as well as for his pardoning mercy : and all the three points are dispatcht , for the doctrinall part of them . i now come to the application of them all three together : but in a threefold distinct use . 1. of humiliation , 2. of exhortation , 3. of consolation . 1. for humiliation . as the day specially , and extraordinarily calls for it ; and we make speciall profession of it in this present continued meeting : so doe all the three points that have been handled meete to recommend and reinforce it . for 1. if we have learned and are sensible how corrupted we all are , notwithstanding any grace we have recived from god ; and how prone to offend and provoke him notwithstanding any faithfulnesse we have shewed toward god ; and secondly , if we be apprehensive of gods answering and pardoning mercy , and that we are not yet destroyed , though we have provoked god with many of our inventions ; and doe still expect mercy from him , though we know we shall still offend him in many things ; and thirdly , if we feele withall for the present somewhat more , and feare for the future , gods taking vengeance on our inventions and misbehaviours ; then surely we have all cause to be humbled in each one of these respects severally , and much more of all of them together , and this will be a necessary and profitable foundation for the other two uses which are to follow . we call this day a day of humiliation , god grant it may prove so in his eye and esteeme : but the truth is , i feare our dayes of humiliation , are not reckoned by god to be such ; and that he may put that question to many of us , and pose us with it ; with which he checkes the jewes , zach. 7. 5. when you fasted and mourned ( so long and so often as you have done ) did you at all fast unto me ! even unto me ! we come indeed and give attendance upon god outwardly ; and we sit ( and stand , and kneele ) before him , as his people , ( as the prophets phrase is , ezek. 33. ) but god that searches the hearts , and will be worshipped in spirst and in truth , can tell how untowardly men come , and sees much untowardnesse ( i am afraid ) in very many of us , even in our solemnest humiliations , and saddest expressions of it . and if we our selves may judge by the consideration how men carry themselves immediately before , and immediately after , we have little ground to beleeve , there is any great humiliation in mens hearts when they seeme to be most abased before god . the day before , or even the morning before , who makes so much as any shew by his discourse , that his thoughts are setling toward the humbling of himselfe ? when women dare come hither with their bare breasts , and spotted faces , and garish apparell , is not this as it were to outface god ? and tell him they meane nothing lesse then to be humbled in heart before him ? while people sitting here , before the publike services begin , and in the spaces between , shew pleasantnesse in their looks , and their words savour of nothing but worldly matters ; and as soone as they are gone hence , what ever they have heard or made shew of in publike , their language at home , and all their behaviour , even the same night , and much more next morning , have no tincture of any such thing as affliction of spirit ; what can we beleeve , but that they doe not so much as ( that which the prophet mentions and rejects , isa. 58. ) afflict themselves for a day , and bow downe their heads like bull-rushes . for with them it is but a few houres , and not a whole day , and when they are over , then they are as jolly againe , and hold their heads as high as they did before , and all their pretended humiliation is gone and forgotten , and not a shaddow of it remaining . beloved if we doe thus , we may please our selves with calling this a day of fast and humiliation , but i am sure there is little humiliation in that soule that behaveth it selfe after this manner . there was a happy and pious exhortation to humiliation set forth some moneths agoe by the authority of the parliament ; i could heartily wish it might be enjoyned to be read every where every fast-day , in the beginning of the day ; and that to this were added a charge , that one of the sermons at least in every congregati●n , might be expresly made to move to humiliation and repentance : for i must needs professe , that i much feare that the greatest part , even in the greatest and best congregations , can scarcely instruct themselves sufficiently in the businesse of such a day , therefore , if when we come to humble our selves , there were not only solemne confession of sinnes by the ministers , but some earnest and vehement exhortation to mourne for the sinnes confessed and to be confest , this might perhaps fasten some better thoughts in the minds of most men , then now , i doubt , doe ever so much as comecrosse their minds . for , though we call the businesse of such a day , prayer and fasting , yet i verily believe , the most of men doe much more mind the sermons and exhortations , then they doe the prayers ; and mens very countenances declare it , and their demeanour to any one that doth but cast his eye upon them : some are plainly gazing up and downe ; and others put themselves into such a posture , as if they be not extraordinarily zealous , must needs dispose them much to fall asleep , they could not doe otherwise ; but if they be attentive at all , they make some shew of it during the sermon : and therefore , if some serious thoughts of humiliation were offered to them in the sermon each day , it might put every ones spirit into a much better frame then now usually they are in . let me therefore endeavour this a little : and , though our mercies have not been so miraculous , as those the text speakes of in answering , yet i am sure our pardons are to be acknowledged very admirable : considering that the sins of every one of us may be found upon a carefull inquiry , to be worse then theirs who are pointed at in the text ; our evill hearts have found out worse inventions , and the vengeance that god hath taken upon those inventions , hath , at least in our conceit , been terrible enough ; all which require us to be greatly humbled for our offences this day . to which purpose , let me chiefly touch upon three things . 1. some personall sins , that we may be remembred of . 2. some nationall sins . 3. how farre any of us may be charged with being guilty of these nationall sins . first , for our personall sins , i would wish all but to remember , generally , our covenant , and enquire about breaches of that ; and particularly , to see whether we are not guilty of such kind of sins as we have noted before in any of the persons whom the text speakes of . when we entred into our solemne nationall covenant , we even in it publikely professed that we had a serious apprehension of our own sins and the sins of the nation calling for gods wrath against us ; and there is mention made of some speciall sins , as that we have not as we ought , valued the inestimable jewell of the gospell , that we have not laboured for the purity and power thereof ; that we have not endeavoured to receive christ in our hearts , nor to walke worthy of him in our lives : and we there also undertake many things , which i am afraid we have much forgotten : and i am perswaded that there are many , that never so much as read it over once since they tooke it , so little regard have they of it ; and that they cannot name so much as any one sinne that they have forborne , or one duty that they have performed the more for their covenants sake : and if this be true , have not such great cause to be humbled , and to be afraid least god take vengeance upon their breach of covenant ? and indeed how few of us , if we view our faces but in that glasse of our covenant , can chuse but be ashamed and afraid of our not having been true to it and stedfast in it as we should have been ? but let me instance rather in those kinds of sins , that the worthies in the text were found faulty in , and aske every conscience whether it hath not somewhat to charge upon it selfe , in one or other of those errours ? 1. we find moses neglectfull of the seale of the covenant for his child , omitting the circumcision of his sonne . i know not why he did so , unlesse it were to please his wife ; ( for he had a zipporah in his bosome , a midianitish wife ; ) but however , he was too blame in it , in not dedicating his child to god , not valuing the seale of his covenant as he should have done . now is there not among us a great deale of guilt in this kind ? the little use that most have made , or doe make of their own being baptised , and being made partakers themselves of that seale of gods covenant , in their childhood , ( which succeeds circumcision under the gospell , ) and carrying themselves never a whit the better towards god for his receiving them as his so long agoe in that sacrament ; is it not unhappily punisht in more then a few , with their calling in question , whether children should be so dedicated to god , and partake of that seale of his covenant ? and so because they have themselves abused gods goodnesse to themselves , they come to deny their own and others children to have any right to that pledge of his goodnesse ; and so make amends for one sin with another . and doe we not see the like in the other sacrament ? because very many even the most have had little regard to prepare themselves for the lords supper , and have come many a time unduely , unworthily without examination of themselves ; and now is it not come to that passe , that great numbers fall off from it altogether , and question , whether they may come with such and such persons ( as they like not , ) and if any thing be there done which they like not of ; and so because they never got any good by coming ( as some have not stuck to confesse , ) they make amends by staying away altogether , and so are wanting still to the honour of christ , and the good of their own soules ; to the augmentation of which that sacrament was ordained ; and to which it is effectuall in all those , that come with faithfull and prepared hearts to it , what ever become of other men . 2. as we find moses unwilling to venture himselfe upon the wrath of pharaoh , and to undertake a troublesome and difficult worke : so may we not find among us a great deale of guilt in this kind ? how few are there of us , that can afford to venture upon undertakings that are like to provoke the wrath of men , specially great men , against us ? how doe we shrinke , and draw back , and make excuses when we fore-see any difficulty more then ordinary in the imployment ? or who can almost find in his heart to engage himselfe in a taske , whose certainest wages from men is like to be displeasure and rage ? 3. as we find moses complaining , in a sort , even of god himselfe , that he was by him set about a thanklesse and fruitlesse imployment , and that things were worse now after his setting upon it then before ( though god had forewarned him it would be so at the first , ) and afterward , that he was not able to endure it any longer , and desires to be out of his life : so are not these the vsuall complaints of many of us , in our severall businesses , though gone about at the vndoubted command of god ? doe we not often wish that we had never undertaken them . ( how many speake so of this most necessary defence , which their owne consciences still tell them is the command of god ? ) and frequently cry that things grow every day worse and worse ; and that we are not able to abide it if it continue thus with us but a while longer ? and we would gladly runne any whether , if we knew whether : and sometimes wish we could runne out of the world , so impatient are we of the frowardnesse of the generation , with which god will have us to wrastle : even though his word and all experience proclaime to us , that every worke , and every generation hath its difficulties : and that reproaches have ever attended the most noble enterprizes , and the speciall nature of those we are set about , does oftentimes forewarne of speciall difficulties to be vndergon● , as certainely as foule wayes in the depth of winter . but when these come upon us , doe we not very often expresse a great deale of discontent , and impatience , in our families , and to others , and scarce forbeare repining at gods owne dealings with us , or know how to make a composed prayer to god , so disquieted are our minds with disturbances . 4. againe as we find moses distrusting god , the rather because the perversenesse of the people provoked his spirit ; so that he discovers passion and some unbeleefe both together , even before the people : which was to the dishonour of god , as god himselfe charges him and aaron both , in the forecited , numb. 20. yee beleeved me not to sanctify me before the children of israel &c. and so he takes away , which god had not appointed him ; all which together provoked god ●o against him : so doe we not every one of us , more then once in our lives , even in the sight of others , in whose eyes we should be specially carefull to sanctify and glorify god , breake out into some impatiencies ? specially when men deale perversely with us ? ( not to speake of many of our frowardnesses , when our selves only are in fault ) and even visibly manifest vnbeleefe and distrust ? and upon this venture upon actions which god hath not allowed us ? and if we find these things in our selves , ( as very few are able to pleade not guilty , ) we have surely great cause to humble our selves for them this day , and hereafter ; and the rather because of the vengeance we find to our cost , that god takes upon our inventions and practises in this kind . and specially when our sinnes are such , as come into publike view . god bore with moses his impatience and pang of vnbeleefe numb. 11. when it was only in secret betweene god and moses : but when it came to the notice of israel numb. 20. then god was pleased even to make so faithfull a servant an example , then which there is scarce a greater in all the booke of god , to make us humble ; and affraid of any miscarriage in the sight of men . and if we would observe it narrowly ; we should find , that though god be not so severe altogether in outward respects now to the generality of his servants , as he was then to some , of whom we have the records in scripture ( for we have the records but of some , and those few , in the scripture that are owned as faithfull ; and but of some failings of theirs ; and now and then of some vengeance taken on those failings ; ) yet seldome doe any of his servants breake out into faults before the eyes of by-standers ; but some kind of vengeance or other , is ( ere long ) taken on those faults , even before the eyes of those that saw their miscarriage : though this the corrupt and carelesse heart of men seldome observes so much as they doe the other . 5. againe , as aaron severall times is found faulty in yeelding to and complying with others in their practises of untowardnes : so how frequently do we the like ? those that can and do keep themselves upright when they are alone , or in good company , out of temptation ; yet are they not very many times overcome with the importunities of ill companions , ( specially of a multitude ) to comply with them in their ills ? and possibly even to be their agents and instruments to doe very badde acts for them and with them ? but much more , if those that are our neere and deare friends , and specially being themselves godly , prove to be tempters to us any way , and give us ill example ; how seldome doe we stand out against such a shocke ? but we murmurre against our superiours and betters , as they doe ; and we distrust god , and discover our incredulity to others , as they doe before us . and indeed doe we not very often thinke this excuse enough for us ; that the generall sway of people goes thus , and they will have it so and so ? or that such and such thinke or speake so as well as we , and gave us the example before we ventured upon it ? but god by his dealings with aaron for these failings , would humble us for ours in like kind , and make us know , that this will not stand for an excuse with him ; and that if we follow others sollicitations or practises in evill , god at his pleasure may make us lead the way to them in correction , as aaron suffered before moses , for the same fault , wherein moses gave the example , and was ( as it should seeme ) the cheefe in the offence . 6. finally , as samuel appeares to have been faulty , in putting his sonnes into great offices , and places of iudicatory ; and not so carefull ( as he should ) to punish or remove them , upon complaint of their miscarriages : so are we not much and often too blame in this kind ? how partiall are we to those that are our own ? how doth our affection oft commend them to places of imployment and trust , beyond their abilities or merit ? and afterward , how ill can we endure to have any complaint against them , when yet there is all the reason in the world to complaine ? even when we our selves can be severe enough against such a fault in the abstract , or in one altogether a stranger to us . but how is the case altered if it prove to be a child or a kinsman , a friend or even but a servant ? doe we not often take it very hainously , that men should find any fault with such ? and if we be innocent our selves ( as samuel was in his personall iudicature altogether ) doe we not conceit ( as he seemes to speake somewhat that way , 1 sam. 12. 2. ) that our vertue should beare out their vice . but this god will have us know to be a miserable delusion ; and that he will take it the more hainously at their hands that are so badd , when we give them better example ; and at ours too , in fine , if we let them alone ; and doe not improve our vertue to correct their vice : for then their vice in the practise will prove ours in the connivence ; and they and we together may be made to smart for it ; as it was in samuels case ; but specially in elies in the first chapter of that booke . and now let us ( as we were well warned in the morning , ) consider our wayes and humble our selves before god for any of these evils that may be found in us personally , or for any other , for which our consciences use to flye in our faces in any respect : and let gods mercies and corrections both , helpe on our humiliation for them , this day and henceforward . hereunto let us adde in the next place , the consideration of nationall sinnes , and be humbled for them also . and there is a necessity of this also , both in reference to the publike judgements and calamities lying upon the nation ; and our publike fastings and supplications for the nation . otherwise in both , we take gods name in vaine : his providence in the one , his ordinances in the other . we are not rightly affected with gods corrections upon the nation ; nor can we pray , as becomes us for the nation , if we be not humbled for the sinnes of the nation , generally in those manifest particulars which we our selves are not ignorant of ; or of which at least , there is a cry , by such as are concerned in them , or observant of them . these let me set before you in a three-fold consideration . 1. relating to the better party among us . 2. to the generality of people in city and country , every where . 3. to our armies , which maintaine our cause , and the cause of religion , and our lawes and liberties , and all that is deare to us . of the first sort , i am the more occasioned to speake , because our text points at the sinnes even of faithfull men , as we have often said : and therefore we may well think upon the sins , of such as would seeme to be faithfull . and there is yet a further consideration that may move us to lay them sadly to heart , namely , that 1. however some now adayes preach and proclaime , that it is only for the sinnes of those that are notoriously prophane , drunkards , swearers , &c. and not for sinnes of beleevers and justified persons , that gods judgements are upon the land : yet the word of god makes it evident , that it is otherwise , and that the sinnes of those that are gods people by more speciall profession , ( and sometimes even of his most faithfull servants , as davids numbring the people , and hezekiahs pride and vaine-glory undeniably ) have especiall influence to bring nationall judgements . 2. and we have very great cause to judge so at this time ; and to be humbled in a speciall manner in that regard . for if we consider that the stroke of gods displeasure lights not only upon our enemies , the enemies of god and his true religion ; nor only upon the prophaner sort of the people of the land , but generally upon all , and in some respects more heavily upon the well-affected party of the kingdome : we must needs acknowledge ( unlesse we will disparage at once , both gods mercy and his justice too ) that not only the enemies and the prophane sort have provoked him with their inventions : but even those that have given up their names to him in a peculiar manner have given him just occasion to take vengeance on their inventions too , and to punish all sorts , one with another , and one by another . it could not else be , that god should so long and so much appeare to be angry with his people that prayes ; to overlook so much so many solemne fasts and seekings of him ; to regard no more such beginnings of reformation as are among us : none therefore can be excused of any of these sorts ; and they that are , or seeme to be best , are most hopefull to take this to heart , and to helpe ( consequently ) to reforme themselves and others too , by being thus put in mind of the evils that even the religious party are guilty of . and here let me begin with this question first , that whereas my reverend brother that spake in the morning , put it to our consciences , that we should not rest in the enquiry , whether we were not better then some others , or only better then what we had been before , but whether we were answerable to the rules of the word ; i would goe a steppe back ; and put it to every conscience , whether people are not worse then they have beene ? even many of those that still professe to retaine some good , and perhaps some greatly zealous of the publike cause . i must needs speake it , though with a great deale of griefe of heart , that to my eye and observation , and of divers very judicious and observant men who complaine much and often of it ; that a number of those that professe gods name very forwardly in some things , are yet growne worse , rather th●n better , in divers others : 1. that apparell , those fashions , and those garbes of behaviour , that would have been accounted abhominations 7. or 10. years agoe , are now taken up without seruple , by those that will goe for religious people : and if pride did testifie to men and womens faces in former times ; it doth much more now ▪ when so many solemne dayes of humiliation kept by them , publikely and privately , hath wrought no amendment , but while many complaine of their being poorer , every one may see them as proud as ever , if not rather more . 2. those that , some yeares ago , made great conscience of the sabbath , and of family-duties , are now , many of them , come even to question , whether the sabbath be at all to be observed or no ? and though they deny not , that family-devotions are duties , yet they themselves doe little regard that their families should observe them ; and their families scarce seem to have any desire of them . 3. some that were , by their own confession , so greatly conscientious of secret prayer , as that they could never omit it without an inward check , now doe not make any the le●st shew that they take any time for it day or night : i am afraid i am now in the bosomes of some that heare me this day ; and i wish every conscience to examine themselves , whether in these things they are not grown worse then they were wont to be ? whether ( i say ) though they keep many a solemn fast , not only publikely at home and abroad , yet they doe not pray lesse at home with their families , and lesse in their clossets ? and it is said , that some are growne such enemies to sanctification and duties of holinesse , and so impudent , that they dare professe openly , they thanke god , they can now goe a whole fortnight without prayer and it never troubleth them . is this , think we , the amendment that god lookes for at our hands ? are not here fearefull inventions for him to take vengeance upon ? 4. is there not much selfe-seeking apparant in all kind of undertakings ? ambitious putting themselves forward , and practises to make themselves rich , by every imployment ? 5. how many errors , and strange opinions are there to be found even among such as are all pretenders to the way of truth ? ( besides many usurping ministeriall offices , and exercising ministeriall acts without any calling , and not a few without so much as a shew of any competent gifts . ) 6. is there not extreme censoriousnesse , and a spirit of bitternesse , in very many seeming good , against all those that agree not with them in every one of their opinions , even so far as to throw them off as no christians ; how much soever they evidence of vertue and piety in other respects ? certainly this is not according to the word of christ : nor are these behaviours becomming a people that desire to honour that royall name by which they are called . and therefore these call for speciall humiliation at our hands . in conclusion this i am forced to say , with the great griefe of my soule , that so farre as i am able to judge by all that i see and heare where ever i come , the religion and devotion of a great many even of those who formerly gave better hopes of their being sincere , doth now empty it selfe , into formalities , solemne fasts and speaking for the publike cause , and withall being violent for their own opinions and interests and those that maintaine them with them . but withall this i must needs adde , that the more any of us is convinced , that this is true , the more cause have we , and all that truly feare god to be humbled before him for these generall evils , of the religious part of our nation ; and the more cause to be afraid , that we are not so neare a deliverance , as we sometimes would gladly thinke : but rather to be perswaded that before god will deliver us , he will put us into another frame and temper of spirit , then we are now in , that he will marre our pride , and tame our wildnesse , and curbe us in our pursutes of selfe-respects , quell our scandalous behaviours , and ( as he promises more then once by his prophets ) give us one heart and one way ; all which as yet , after all warnings and shewes of humiliations , and blowes , and favours , we seeme very farre from ; and therefore still it is fit to call us to sad humiliation for these provocations , in the first place . the second consideration of nationall sins , referres to the body of the nation . of whose sins i will not now take upon me to give you a large catalogue . but they generally empty themselves into these three capitall evils : ignorance , covetousnesse and profanenesse . of the first , i confesse i can never thinke seriously , without trembling and scarce with any patience , that no more is done anywhere to dispell that horrid mist of darknesse that covers the faces and hearts of very many thousands in these dayes of light : while in the meane time , they themselves , scorne and hate knowledge , specially because they see they may be let alone in it . for the second , it is apparantly the sinne of the country ; and of the city too , and the generall sin , that at least all men well nigh are accused of and cried out upon for . and apparantly in the most there is too much reason for such a cry . goe but into any place , and what is the great businesse that you find every one almost set upon ? studying how to be a gainer even by others losses , at least to ease himselfe in publike payments and taxations , and lay great loade upon others , specially upon those that are faithfull . if they can but get into an office , have any thing to doe in sequestrations , what is the improvement that is made of it by too many ( alas ▪ ) but to fill their own purses , with extortion , oppression , delaying and perverting justice ; and withall ordinarily to favour malignants , and overburden the best affected and most forward for the publike service ? and above all others , setting themselves to make the faithfull ministers that are among them beare the greatest loade that may be ; if there be any way to eate out the heart of his meanes of subsistance , and even of all his comforts , he shall be sure to find this measure at their hands , his taxations shall be heavier then any other , store of souldiers biletted and quartered in his house ; and withall his tithes and dues withheld and denyed , with pretence one while that they are jewish , another while that they are popish ; any thing that they may weary him out , and that they may either have no minister at all , or only one altogether according to their own lusts . 3. and this falls into the consideration also of their prophanenesse , which is most notorious every where . formerly , even in the ill times , a conscionable minister in some places could doe somewhat toward the bringing his people to knowledge , who now wholly cast off the yoake , ( because there is no government neither ecclesiasticall nor civill , that they think will at all meddle with them how refractory soever they be , ) and grow more brutish and barbarous , every day then other . and now above all former times , whoredome and adultery , doe fearfully abound and grow impudent ; even incest is to be found in divers places , and no punishment to be found for it . what should i speake of oathes , cursings and blasphemies ? which are notoriously known to be most rise among all sorts , old and young , even children not excepted , that with their first language , have learned this language of hell , and never forget it all their lives long . in a word , what outrage of wickednesse is there that we have not just cause to beleeve to be too ordinary among our people ? in this common lawlessenesse and licentiousnesse of the times , how few are there , that are not altogether unbridled in their lusts , and audacious in their profanenesse ? they that were wont to make great out-cryes against those hungry soules , that went abroad to other churches to seek their spirituall food , when they had not sufficient provision at home ; are now themselves become runners away from their own parishes if there be a faithfull conscionable minister there , that they may goe to one that is malignant , superstitious or scandalous , ( or all this ) or under pretence of going abroad , and taking their liberty , ( as others doe ) they altogether stay at home , as specially they doe upon the fast-dayes , and are not ashamed or afraid to be known to be at work ; or else goe and spend their time in tavernes or alehouses , or other places of lewdnesse ; as it were in contempt of god , and of all his judgements , as well as his ordinances . and this is the wofull account that a generall survey of the generallity of our people can bring in to a conscientious inquirer after their spirituall condition . not but that there is unquestionably a number of faithfull ones , that doe ( as the church expresses , isa. 26. ) waite for god in the way of his judgements , and are better'd by his chastisements that now lye upon us : but yet the corruption of all sorts is a thing , that we all use to complaine of by fitts , and is so notoriously apparant that we cannot deny with any conscience , but that the evils upon the nation are most righteously inflicted by god , as a just vengeance taken on the manifold evill inventions that provoke him throughout the nation . and this still addes to the necessity of our humiliation before him , and under his mighty hand for these things . 3. thirdly , we have yet the consideration of our armies to be affected with : the sins of our armies doe in a speciall manner call us to humiliation . and we our selves doe in effect professe and proclaime so much . our assembling together this day , and joyning in prayer and fasting , ( and so in humiliation , at least in pretence ) is specially to obtaine a blessing upon that army which is commanded by his excellency our noble lord generall . this is well . but if we meane to get good by it ; to prevaile with god for them , and in them for our selves , we must lament and be humbled for their sins as well as our own ; and so for the sins of out other armies . observe the records of gods providence in his sacred word , the epitomie of all his providence throughout all ages , and you ever shall find , that where there was no speciall sin in the armies of his people , or in those that sent them forth , there they ever prevailed ; and never were they foiled , but you shall read● either before hand , or shortly after the mention of the defeate , the sinne that so provoked god to take vengeance . therefore as we feare any overthrow , and pray against it , we must acknowledge both our own sins , and theirs who are engaged to fight for us . and if we consider the matter rightly , it is a fearfull thing , that among those , who professe to maintaine the common cause of the nation , there should be such quarrels and dissentions , such emulations and heart-burnings , as if men sought nothing but themselves , their own honours and advantages ; that they that fight for the liberties of the nation , should commit so many outrages , and practice such rapine and spoile , as it is most certaine many of them doe ; and it is said , there is little difference between their plunderings and the enemies , whom all cry out upon as very barbarous : that among those who pretend to have taken armes to defend religion and the gospell , there should be a loud noyse of their swearing , and drunkennesse , and profanenesse , of whoredome , and of doing injury to our own friends , and specially to those that are greatest friends and best affected to the gospell and religion ; as if they were gaged to fight against it , and to eate them up . if these things be so , ( as there is nothing more certaine then that they are too too common in our armies , ) if our armies goe forth and manage the wars ( as there is too evident signes of it , ) with very much carnall confidence in themselves and their strengths and worldly advantages , ( the common fault of us all in a great measure , ) and if there be among them , men that desire and designe , to prolong our troubles , and lengthen out the warre , that they may make the better purchase of their imployments and charges , of which there is but too much cause of suspition : we cannot justly wonder , that our armies prosper no better , we may rather wonder , god hath taken no more vengeance hitherto upon their sinnes and ours together : and we cannot expect that god should goe forth with them any more , except we and they be truly and sadly humbled for their sins and ours , and on all hands there be an endeavour of amendment ; of which more by and by . meane time , i have a word to adde of the third sort of sins which require our present humiliation , namely our own being guilty of others si●s , of the sins of the nation , of which whatsoever we find lying upon us , ought very much to presse us downe , and encrease our humiliation before god , and our feare of his vengeance upon our untowardnesses . and here , truly , i doubt we must all lay our hands upon our hearts , and acknowledge a great deale more guilt , then we use to take notice of : even therefore a great deale of guilt in our selves , both because we use to take so little notice , of much of that nationall guilt that oppresses us ; as also because we are so little affected with godly sorrow , for those evils which we seeme to take some notice of . i know that by fitts we all abound in complaints , of the generall depravation , and overspreading corruption of all sorts and rankes among us ; and that there is much hearing and little practising , much outward humiliation and little reformation , that one knowes not whom to imploy and whom to trust , that all seek their owne and not the things of jesus christ , that there is a great deale of pretence of conscience , and pleading for reformation ; and very little signes of conscience , or of reall intention or desire of any reformation , more then of th●se things that have been or are like to be troublesome to themselves . these and many such like complaints ( with a great deale of more bitternesse , and many sharper accents ) worse to utter often , in discourses one among another ; and specially , when we heare any in newes . when god gives us any blow , we are ready to flye upon some sins that doe most displease us in other men , in the generality perhaps : but how little doe we take notice of any of these things , when we are alone ? when none is with us , but god and our own consciences ? when we are to pray to god for the nation , and that his wrath may be turned away from it ; how seldome then doe we think of these things , and spread them before the lord , with an humble and afflicted spirit , begging of him pardon and healing ? is it not rather true , that in his presence , and before his tribunall , we dare not owne the charging of others with such and such things , about which we sometimes make lowde outcries in the eares of men ? we either dare not avouch the very things to be crimes , in the account of god ; or else know we have no sure ground or warrant to accuse such and such persons or multitudes as guilty of them . againe , even those things that are undeniable faults and notoriously practised , even by the generality , yet how little doe we take them to heart , when we should most ? on such a day as this , when we all solemnely professe our businesse to be humiliation , even for others sins as well as our own ; and when the ministers of god bemoane them in their confessions and prayers , and set out the aggravations of them , how few hearts joyne affectionately with them ? and how little doe we usually tremble at the hearing of them ? even when in the sermons preached on these dayes , ( though seldome sufficiently pointed this way ) we have any catalogue , breefer or larger , of nationall wickednesse set before us , with any exaggerations of the evils of them , and any inferences from hence of the great danger we are in of gods heavy wrath , to abide still upon us , and be multiplied upon us ; how doe our hearts then shrinke from the consenting to the truth of such charges and threatnings ? and we are ready to deny or mince our former complaints , for feare least god should judge us out of our own monthes as a nation worthy to be destroyed . and the cause of all this , is a further evill in our selves , a want of true zeale to endeavour a through reformation , ( though we have all covenanted and sworne it to god ' before his people ) so much as by words . rather when any kind of necessity presses us , be it but the importutunity of a godly christian , or the exhortation of a faithfull minister , to doe something more then we have done towards an effectuall reformation ; we fall to fancying and framing excuses , not for our neglect only , but oftentimes for others evills ; and so make them greatly ours , by our want of care to apply some vigorous remedy to them according to our places , ( i excuse not the most zealous faithfull ministers , much lesse my selfe herein , ) whereby we might suppresse them , and prevent gods vengeance upon them . therefore this againe summons us to reinforce our humiliation , our sorrow and our feare . and i cannot forbeare putting you in mind of that expostulation of the prophet , ezek 33. 24 ▪ &c. though with variety of instance , and enlargement of the application . the people there flatter'd themselves with a conceit that god intended to give them peace in possessing the land , from whence their brethren were driven , or carried away captives . abraham ( say they ) ver. 24. was one , and he inherited the land , but we are many , the land is given us for an inheritance . but god answers them with an appeale to their own consciences first , and then with a peremptory threatning of the contrary , ver. 25 , 26 , 27. you eate with the blood , and lift up your eyes toward your idols and shedde blood , and shall ye possesse the land ? ye stand upon your sword , ye work abomination and ye defile every one his neighbours wife , and shall ye possesse the land ? say thou thus unto them , thus saith the lord god , surely they that are in the waste shall fall by the sword , &c. have not wee too much of such confidence as they expressed ? and yet no lesse cause to feare such an answer from god as that was . you thus and thus misbehave your selves , and shall you have peace ? shall you have setling ? shall you possesse the land ? may we not also much rather admire the patience and long suffering of god towards us all this while , that a complete vengeance hath not beene taken upon our mis-doings as well as upon germanies and irelands ? and even upon some parts of our owne kingdome and nation ? and if we sadly consider how god did not spare those faithfull men , the text points at , did not let faithfull moses and aaron the saints of the lord , live to see the happinesse of his people inheriting the land of promise , may we not upon the remembrance of our greater provocations , tremble least , none of us should be suffered to live to see an end of our troubles ? and the church of god peaceably setled in a holy reformation ? sure we have no reason to expect it , unlesse we live to see ( and helpe to procure ) our own hearts , and lives , and families , and whole party , to be apparantly more faithfull . oh that we could lament for these things this day , and be possest with a holy feare , and amazing trembling ! that we could apply in proportion , that speech of our saviour to our selves , luk. 23. weepe for your selves and for your children , for if these things be done in the greene tree , what shall be done in the dry ? if moses , aaron and samuel escaped not , but god tooke vengeance on their inventions , notwithstanding his grace in answering and pardoning them , how shall we or our people escape ? let us therefore all lay our hands on our hearts and say at once , the lord is righteous in all that he hath done , or threatens to doe to us , and withall , that it is of the lords mercies that we are note consumed , because his compassions faile not ; as the prophet teaches the church to say in the book of lamentations . and this will prepare us for a wise consideration of what we are farther to doe upon these grounds . to which the second use , namely of exhortation tends , to which now i come . the exhortation proceeds againe upon the grounds of all the three doctrines forementioned , and the humiliation insisted upon in the former use together . for , if we be all so prone to sinne , even though we have some faithfulnesse ; and if god , be so gracious ; and yet so severe toward his faithfull ones ; of all which our own and our nations experience at this day , hath forced us to this dayes outward humiliation , and calls us to be deeply humbled in our inward spirits both this day and hereafter : then certainely we are all to be most earnestly exhorted , to be more watchfull and resolute then ever , to keepe close to god , and to be in all things constantly faithfull with him . some vigilancy and some resolution all the faithfull servants of god have , to keep themselves from those wayes and practises which displease god and would provoke him against them . but they are often wanting in both , and sometimes specially in the one , and sometimes in the other . we are not alwayes so watch full over our selves and mindfull of our duties , as we should be ; and sometimes when we are not ignorant or forgetfull altogether , yet we are transported with sinfull distempers , whereby we offend god and draw downe his judgements . as therefore we are apprehensive of our own sinfull corruptions inclining us to transgresse , and as we love god who hath been ever kind to us , and answered , and even pardoned us many a time , forgiven many a sinfull invention of ours ; and as we dread his severe correction , the vengeance that may light upon our untowardnesse : as we acknowledge our selves to be either in gods debt , or in his danger ( as indeed our text and all experience tells us we are both ) let us ●emember to walke circumspectly , and watchfully over our selves and humbly with god , in his feare , all the day long , and all our lives long : and as our saviour speakes to his disciples , he speakes to us , mark . 13. 37. what i say unto you , i say unto all , watch . god hath deserved it at our hands , and he will doe againe : and if we will not regard it , we shall be made weary of the contrary . let me therefore pursue this exhortation unto some speciall applications . in which i may be ( i hope ) a little bolder then might perhaps seeme fit in the former use . if we be wanting but in a degree , exhortation is not only necessary , but the least that can be , in the totall silence whereof , ( besides the sinne of it , ) there is no ground of hopes of amendment . and if we be already forward , we shall yet be the better , if the wise man have any skill in reason or experience , when he faith in the name of wisedome , that is of christ himselfe , give instruction to a wise man , and he will yet be wiser , teach a just man and he will increase in learning , prov. 9. 9. let me therefore againe put you in mind of that which undeniably , we ought all to remember this day , namely , our solemne covenant , our nationall covenant , wherein specially we are engaged both to god and to his people , even to three nations , to expresse our faithfulnesse both in generall and in maine particulars ; which doubtlesse it well remembred and effectually applied to our consciences and practises will prove a matter of very great blessing to us , and of prejudice and mischiefe otherwise . you had many excellent remembrances in the morning , give me leave to adde a few more . and as i desired before , that the exhortation to humiliation might be constantly read ( and commented upon , i meane the matter of it ) every fast day ; so let me now make an other humble motion , for the covenant to be also read in the close of every such day . i cannot but againe say , i am much afraid , it hath been little pondered by the most of us since we have taken it . and undoubtedly the great businesse aimed at in every rightly observed fast , is the renewing of a solemne covenant with god , it is a duty altogether indispensible . and unto this covenant we have very great bonds lying upon us to tye us most strictly . we lifted up our hands to god in it , in the day of our calamity , in the time of our feare and trouble , when we were very low . and since that time god hath raised us up very high ; in comparison of our condition then , and afforded us a great deale of helpe , from men , and from himselfe ; and it containes both the generall of all our duties to god and man , and very maine and most necessary particulars , justly and wisely limited . we may then assure our selves , that god will require it , ( in whole and in part ) at all our hands . and we cannot think lesse in reason and religion , then that this is one of the causes why the warre continues , to fulfill the threatning , lev. 26. 21 , i will send a sward among you , to avenge the quarrell of my covenant ? i doe not forget that the sword was unsheathed and raging among us , before this covenant was entred into . but i must needs beleeve , that the cause why the covenant hath not overcome the sword , is because we have not kept it so faithfully as we should , and that upon this not keeping it me are to charge all the vengeance that we have smarted with , ever since we tooke it , and so it will be fit for us to doe , ever hereafter . let me beseech every one therefore againe and againe to be watchfull and resolu●e in cleaving closer to it hereafter , and to god in it . we all pretend , all our hopes to be in god , and doubttesse we have reason to place them all upon him , and his keeping covenant with us . if we then doe not keepe covenant with him , he will make us know , that it is even a part of his covenant , psal. 89. 30 & ● . 〈◊〉 scou●ge us and correct us for it . and this may be 〈…〉 if we put him to it , any one of us may be made an example , and even all of us , if we will needs provoke him . let us therefore , ( i humbly pray every one that heares me this day , ) take he●d of that s●a●e mentioned , prov. 20 , 25. of making inquiry , after we have made so solemne a vow to god ; that is , of setting our wits upon the rack , and our consciences upon the tenterhookes , how we may invent shifts to be loose from the bond of it , in generall or in any particular . let us not seeke evasions to elude the plaine meaning of the words in any phrase , nor the known sense of those that offred it to us , or our own reall meaning ( according to both those ) when we first entred into it . we would not , ( we doe not , i am sure , in any thing that concernes ourselves ) endure this in any other . can we think then that god will endure it in us . we know , each one of us must needs be undone , if others whom we suppose firmely tyed to us ( even by this covenant , in city and country , ) should prove treacherous to us . yet what juster vengeance can there be , then that god should punish our falsenesse to him , ( if we should preve false , ) with other mens treacherousnesse towards us ? let us not then put off the observation of it to others , we our selves being engaged in it as deeply as they ; and specially those that have been authours and promotours of others to take it , are to be mindfull of their own greater obligation to be exemplary in the keeping of it . else that of the apostle , rom. 2. 1 , &c. will be unhappily applicable to us . thou art therefore inexcusable ô man whosoever thou art that judgest , for wherein thou judgest another thou condemnest thy selfe , for thou that judgest dost the same things . but we know that the judgement of god is according to truth against them that doe such things . and thinkest thou this ô man that judgest them , that doe such things , that thou shalt escape the judgement of god , &c. there are some ( and but some as yet ) against whom there hath been proceedings for refusing to enter into this covenant , and yet they all have pretended conscience for refusing it . certainly they , ( or at least some among them ) will rise up in judgement against us , if we make not the more conscience of keeping it . better it is that thou shouldst not vow , ( saith the kingly preacher , eccles. 5. 5. ) then that thou shouldst vow and not pay . let me therfore conclude this generall exhortation with the words of the verse before , ver. 4. when thou hast vowed a vow to god , deferre not to pay it , for he hath no pleasure in fooles , pay that that thou hast vowed . adding hereunto the latter part of the sixth verse , wherefore should god be angry with thee and destroy the work of thy hands ? in some things delay is an apparant breach of a vow , or covenant , to god or men , in m●st things , it endangers a breach . let us therefore looke what we have done all of us in pursuit of our covenant ? and what we are yet a doing ? what we have neglected ? or delayed ? and be quickned by all this , to reinforce our watchfulnesse and resolution to stick to it and fulfill it to the uttermost hereafter . in particular , let me first begin with the latter part , with that which concernes , the personall reformation , of every one of us . and indeed , unlesse every one doe begin here ( begin at home ) it is to no purpose to thinke ( or talke ) of reforming others . and herein , as we need not , so we must not stay for others , but strive to excell others , ( the only lawfull ambition , and to which our covenant doth in expresse termes tye us , to goe one before another in the example of a reall reformation , ) and to be patternes to others , and lights to direct and excite others to follow us . if we doe not this , none of us knowes , but god may single us out to be examples of vengeance taken on our misdoings in a sudden and terrible manner . and this the sooner and the sorer the more sermons we heare , and the more fasts we keepe , in all which we doe then but adde more danger to our selves , and treasure up more wrath against the day of wrath . what shall god doe with us , if all these things will not amend us ? added to the examples of ( at least ) some others , that are and will be eminently faithfull , whatever we are , or list to be ; and added to our own feares , even testified by this dayes extraordinary humiliation , and our attendance upon it , so many houres ? how ( can we think ) god will or can endure us , if we dishonour him , even but secretly ( if wilfully ) and much more if openly , when he would not endure it at moses , aarons , samuels hands , as our text tels us ? when he broke davids bones , for his misdoings , ( though he loved him more dearely and owned his fidelity most eminently ) as david himselfe tells all the world , psal. 51. and the more eminent any are for their ranke , abilities , imployments , profession , the worse would their misbehaviours be , because the more noted , and so the more scandalous . and there is nothing that disposes people of meane quality to be atheists , ox live like such , then to see eminent persons breake solemne covenants with god and men : this therefore we may infallibly conclude , god will not faile to take vengeance upon , sooner or later , in whomsoever it be found . 2. let us remember , that our covenant also reaches to a care of our families , and a reformation of them ( all others under our power and charge both in publike and private , are the words of our covenant ; ) and we make our selves transgressours , if we looke not to them also , as well as to our own persons . and now i am speaking of families , i professe the thought of it makes me tremble , what conceit soever others have of this matter ; and i cannot containe my selfe from falling againe into a sad complaint of it , though but in a word . i thinke there was never much religion in families , in this kingdome , ( though perhaps not more in other places , ) but i am verily perswaded that of many yeares there was never lesse then now . in that little observation that i have been able to make , of late ; i cannot see that which i expected in divers places , but lesse care even of family-devotions , and scarce any care at all of particular instruction or inspection . doe not divers , who seeme very forward themselves for the cause of god among us , harbour those in their houses , whom they know to beare no good will at all to it , but to favour and even pleade for our enemies ; and yet they use no endeavour to put them into a better mind ? but specially how many are there that know their very children and much more their servants , have no savour at all of religion : and yet they cannot find in their hearts to attempt in the least to principle or perswade them better ? is this the fruit of our covenant ? was this the meaning of any in this particular , to promise enough , but intend to performe nothing ? or at least now are they at liberty to doe nothing of what they have so solemnely and sacredly promised and sworne ? i confesse , i see no very great fruits of our covenant in any respect among the most , but of all other things , as little in this matter of family-reformation as any thing ; not to say lesse . but how will god take this at our hands , doe we thinke ? or how did god take it at samuels hands , that he was so partiall to his sons , as hath been noted ? but specially how did god take it at elies hand , though a good man ? you know the story in the beginning of the first book of samuel , what terrible vengeance god threatned and took upon the inventions , the wicked practises of elies sons and his indulgence to them , and yet he gave them a severe and grave admonition , 1 sam. 2. which is much more then a great many doe , who know ( or heare ) enough of the ills of their families , which yet they overlooke and silence , as if it did not at all concerne them , as if their good or ill were nothing at all to them . but so thought not abraham , the father of all covenanters with god , he not only at gods command brought all his family ( though so numerous as it exceeded 300. who were able to beare armes , gen. 14. ) into covenant with god , gen. 17. but god takes notice of his care and conscience to charge and command them all to keep gods wayes , and promises him and them speciall favour for it , gen. 18. 17 , 18. and joshuah the governour of israel , undertakes for all his house , and family , ( what ever israel did or would doe ) that they should serve the lord , josh. 24. 15. so we have davids vow for himselfe , and family ( and kingdome also ) psal. 101. and the story of all the saints and converts in the new testament insinuates a care in them to draw in their housholds with them . zacheus , lidia , the jaylour ( the most unlikely family of all others ) and divers more . this was the very reason why god commanded , that all , ( even the servant 's bought with money ) should be circumcised , as well as the master of the family himselfe , to shew that he would have none neglected in matter of religion , as not belonging to him . and if we will not looke to this , specially have such an engagement upon us ( as david speakes in another case , thy vowes are upon me ô god , psal 56. 12. ) god can , and we have cause to expect that he will , as he may most justly , raise up evill unto us out of our own houses , make our servants or even our children plagues and mischiefes to us . as many of our brethren in ireland found from their servants , and many in england find now from their very children . 3. the same clause of our covenant calls upon those who have the regulating of our armies , to extend their care to reforme them also . i have not wisedome enough to prescribe the particular way how this may be done . but this i may be bold to say , that if we wittingly suffer wickednesse to be in our camps , or garrisons , or quarters , we cannot expect that god should prosper them , anywhere . god himselfe gives the warning , deut. 23 9. and he tells amaziah , 2 chron. 25. that he was not with israel , nor with all the house of ephraim , that was because they were wilfull idolaters , and obstinate in other wickednesses . and certainely if god be not with our armies , anywhere , they were better stay at home . and if their sins fight against him , ( as all allowed sins doe ) there is no reason to thinke he will fight for them . he hath given them diverse blowes at sundry times , and in severall places , scarce any one of our armies hath escaped a blow alwayes : doubtlesse then it was their sins that had a share in provoking that vengeance . if we pray to god to blesse them ( as we doe specially this day ) and fast and humble our selves before god for their sins also as well as our own , and yet doe not labour to reforme them , ( though we know that prayer is vaine that is not seconded with endeavours ) what doe we lesse then even tell god , that we desire his blessing upon them , though they continue still in their wickednesses : and then if they prove cowards or treacherous , or that god give their enemies the upper hand of them , we can thanke or blame none more then our selves . and truly this ( to me ) is one of the great causes , why the people of god that maintaine his cause here and in other nations , have fewer victories , and more frequent overthrows now adayes then they had under the old testament , that we suffer those notorious wickednesses in our armies , that were not suffered then , and that we even make up our armies much of the vilest of men , knowingly and professedly . if it be unpollitick to speake in this manner , i am sure it is ungodly to let manifest wickednesse altogether alone upon any pretence whatsoever ; and much more to imploy such to be gods champions , as we know actually fight for the ' devill and their own lusts , more then they can pretend to doe for god , or his cause . and if they should now conquer for us , what shall we doe with them afterward ? doe we intend to keepe them in order then ? or suffer them to plead that they have merited an exemption from all restraint of their licentiousnesse ? to which they have been so long enured by the length of the warres ( which certainely they will the rather lengthen out , if they still find they may doe what they list without controll ) that it is next to impossible for them to be reclaimed of it . finally if god looke upon their faults , as ours in part , ( while we doe not what we can to amend them ) how shall he blesse them , were it but because punishment is due to us , for such neglect ? and if he take vengeance upon their sins , even as theirs , shall not we be enwrapped in the mischief of in ? 4. this care is yet further to be enlarged , for the reformation of that prophanenesse and ignorance , that is still to be found in city and country . the land is to be cleansed , before we can expect that the land should be heated . our endeavours cannot as yet reach to all parts of the land : but therefore ▪ we should be the more carefull of those that are under our power . and though we cannot reforme all things so well and throughly in these times of confusion and warre as we may doe hereafter , when we shall obtaine by gods goodnesse a setling ; yet certainly a great deale more may be done then yet is ; and so much as may make ungodlinesse pull in her hornes much , and be ashamed and afraid of those wicked practises , that now outface all controll : if speciall men , were appointed for this , ( as there are for secular businesses , and for matters of money , as is fit and necessary ) too see all good laws and ordinances for the sabbath and fasts , and other matters of reformation put in execution ; and to give encouragement to faithfull ministers ; and that order were taken effectually and impartially with scandalous people ( and malignant opposers of conscientious ministers ) as well as there is , most necessarily , with scandalous ministers ; it would mightily lessen the number and weight of the nations sins , and dispose all places to receive a full and perfect reformation in due time . 5. againe , look upon your covenant , i beseech you , and doe justice upon delinquents impartially and without respect of persons . in that psalme of confession and prayer , psal. 106. ( whereof i mentioned the psalmists supplication , which we all must needs wish to have granted us , namely to have the favour to live to see the church happy . ) the first sentence , after the giving praises to god by way of entrance , is , blessed are they that keepe judgement and he that doth righteousnesse at all times , ver. 3. and then followes , remember me with the favour that thou bearest unto thy people , &c. ver. 4. and then , that i may see the good of thy chosen , and rejoyce with the gladnesse of thy nation , and be glad with thine inheritance , ver. 5. none of us can rightly expect to be let live to see the desire of our soules , in the churches felicity , unlesse we be zealous ( all of us in our places ) for the keeping of judgement and doing of righteousnesse at all times . is not this the quarrell of the warre , because delinquents are protected against the hand of justice ? and doe not , the first protestation , and first and second covenant , all expressely and explicitely mention the bringing of offenders to condigne punishment , & c ? why should any thinke , that god will give into our hands , those delinquents that are in armes against the great judicatory of the kingdome ; if justice be not done upon those that are in our hands already ? and so purposed , and practised from time to time ? is it not for this that god hath put the sword of justice into your hands ? according to rom. 13. 5. he beares not the sword in vain , for he is the minister of god , a revenger to execute wrath upon him that does evill . this is your office , and god and mens expectation of you , and blessed shall you be ( as the psalmist hath told you but now ) if that be verified of you which you have heard both from the psalmist and from the apostle . you know how israels sparing the canaanites , judg. 1-2 . cost them full deare : they proved continually thornes in their sides , and prickes in their eyes , snares and temptations to them : as god tels them , that for this he would not deliver their enemies into their hands any more , and that they should prove snares to them , &c. indeed so we find it . the canaanites familiarity corrupted and seduced israel , and then afterward god delivered israel into the canaanites hand to be oppressed by them , judg. 4. looke we to it , lest it prove so with us . how can we expect , but if such as have done wickedly , opposed all reformation , be let alone without just punishment ; they will help to marre the reformation when it comes to be setled ? and prove corruptors of others , that now seeme to be of a better temper ? and then we may be sure that they will prove scourges to us by gods just judgement in other respects . i take not upon me to tell you what must be done with this or that particular person : but this i say in the generall , that neither religion nor reason will perswade , nor so much as allow , that they who have been notorious enemies , or offenders , should be suffered to have power to doe mischiefe hereafter , where there is no ground of perswasion that their hearts are truly turned from all desire of doing future mischiefe . and in the meane time , this i am most sure of , that while any are under restraint in expectation of a sentence , they ought at least to be kept from notorious provocations of god by riots and other disorders , of which ( they say ) our prisons are full ; and that god is well neere as much dishonoured by them while they are under our custody , as he would be if they were at their owne liberty . if this be so , and that we know it , or may know it , i know no argument that can excuse their sins from being ours in these matters ; nor how we can reply to that which god may most justly say to us , why should i deliver any of your enemies any more into your hands , while you let them act those villanies in your prisons , for which your selves thinke , i should not blesse them in their camps ? 6. unto this let me adde a word of exhortation in relation to an evill a kinne to the former , namely the disorders and oppressions that are said to be acted by those that you imploy in divers places . there is a great cry of this , how truly and justly i am not able to say . but certainly , it were a most worthy act , that some choise men of unquestionable integritie were appointed to make inquiry and take knowledge of it . there is one that doth without all peradventure , he that is higher then the highest regards , and there be higher then they , saith the wise and kingly preacher , when he speakes of oppression and violent perverting of judgement and justice in a province , eccles. 5. 8. and god oft saith elsewhere , that he doth and will heare the cry of oppression . now if he doe lo , there is but one of two to answer the cry , and stop the mouth of it . either mans justice or gods . mans justice , that is in your hands mainly . and that is the easiest and the safest way , for you , and even for the oppressours themselves ; for by your doing justice , you may possibly not only right those that have suffered wrong , but perhaps also work so upon those that have done the wrong , as to bring them to repentance , and so ( as i may say ) you save god a labour , and with-hold his hand from taking vengeance , into whose hands it is a fearefull thing to fall , saith the apostle . but we doe as it were force god to take vengeance himselfe , if we will not ; and then we our selves are like to feele the smart of it too , as abettors and accessaries . you know the accent put upon the neglect of eli in this kind 1 sam. 3. 13. his sons made themselves vile and he restrained them not : and how fearefull the vengeance was that god tooke both of the sons and the fathers faults together . and so samuel payed ( as hath been noted ) for his favour to his bribe-taking and justice-perverting sons , by him put into office . in all these things , our own interest is concerned , as well as gods or his peoples , and therefore , i beseech you , suffer and ( embrace ) the word of exhortation in these things . 7. and give me leave , i humbly pray , to proceed a little further in a particular or two more specified in our convenant for reformation . one is that we may ever remember that clause in the first article , to endeavour the reformation of religion in the kingdomes of england and ireland in doctrine , worship , discipline and government , according to the word of god , you heard somewhat of this in the morning , but i crave your patience that i may adde a little to it . doubtlesse the word of god is the only rule unto which we are all tyed . he only is the soveraigne law-give● to appoint how he will have his church governed . and so he hath left a sufficient ride in his word for all matters of substance and of necessity , ( though all men doe not see it , and though circumstantials are left to be varied by a humane , though not carnall , prudence ) sufficient , i say , to preserve truth , and piety , and peace in his church , and to expell the contrary , by his blessing . and no authority of man may presume to reject or over-rule in those things . where gods word gives out his will , mans businesse is only to acknowledge , and submit , and call others to doe so too . all mans authoritie is to be employed only to promote gods according to his word . and therefore , i beseech you , let me branch my exhortation from this into three particulars . 1. doe not in any wise hearken to the suggestions of any that would say , that there is no discipline or government of the church to be found in the word . if any did thinke so , and yet have covenanted , as is before exprest , i doubt they will hardly excuse themselves from having taken gods name in vaine in it . and i conceive not how , if they urge others to covenant in that manner , they doe lesse then cause them to sin , by urging to make gods name in vai● . but however , surely there was a time when the church of god , the church of the n. t. had a government ; and that within it selfe , an ecclesiasticall government , and not meerly civill , from the civill magistrate , for there was none such that professed christianity , till ●oo , yeares after christ . to say , that there was no government in the church ( after the apostles were gone to heaven , and the power of miracles was also ceased ) for so long a time , is to suppose them to be left to an horrible confusion , which is exceedingly dishonourable to christ the lord and king of his church , so much as to imagine . and if there were a government appointed by christ , then certainly the apostles and evangelists recorded it in the word in the n. t. for to imagine it left only to tradition is as contradictory to christs care of his people , as the supposall of a meere anarchy . ( and the very papists themselves ofter to pretend scripture for the popes claime , and dare not sticke wholly to tradition . ) and if it were once in the word , then it is there still doubtlesse , for we have the selfe some word that the first christians had , and then doubtlesse it binds us still , as well as it bound the christians in those first times . unlesse any can shew , that it was to continue but so long , but till there should be christian magistrates , and then to give place , and be no longer in force . and this generall rule give me leave to assert and commend to your most serious considerations and consciences . that whatsoever law of god , or command of his , we find recorded in the law-booke , in either of the volumnes of gods statute , the n. t. or the old , remaines obligatory to us , unlesse we can prove it to be expired , or repealed . so it is with the statute-law of this nation , or of any nation ; what i can prove to be once enacted , i may urge . as still in force , unlesse any one can answer me with a just proofe that it is now out of date , or repealed by a latter law . and so men ( i forewarne them ) shall find one day urged upon them , for all those lawes that stand upon record in gods sacred volumnes , however now many take liberty to reject what they please , without any just ground , that god hath discharged them : and the deniall or neglect of this ( in matter of church-government ) is the rock that we have dashed upon formerly ; and therefore we had need to take the more heed of it for time to come . 2. but withall this must be added , that it concernes us as well to own what we find in the word of god , to be from god , as to receive it and set it up . it is necessary to hold it out and establish it , as commanded of god , if it appeare clearely to us to be so . else we doe not give god and his word that due honour which it becomes us to give . it is indeed most dangerous to assert mans inventions to be jure divino , or necessary . but it is also dangerous and sinfull to make gods appointments to be bus humane and arbitrary . if in any thing we see not that . god doth certainly require it , we are to forbeare asserting it to be divine . but we must acknowledge it , when we doe see it . if it have the stamp of gods . authoritie upon it , no man may say , we will not owne this as jure divino . god will not be satisfied ( nor men neither ) that the things be done , or established , if his authority be overlooked , and mans only be pretended for it . nothing is pleasing to god , which is not done in obedience to him some way . if therefore he require particular obedience , in this or that particular matter held forth in his word , it will not content him , that we only be taught it , and practise it by the precepts of men . neither will this awe any froward spirit , as gods authority will ; and doth where men are not desperately prophane . and the consciences of the most conscientious will find no satisfaction in it upon those termes . let therefore no man say , that if we once acknowledge it as from god , then it is unalterable ; and we would not have it so . i beseech you , if god will have it to be unalterable , ( as he will if his word tell us so much ) shall we dare to say , we will not have it so ? if god saith , it shall continue , it shall continue , that is the obligatory to us , and all posterities . and god forbid any of us should ever say the contrary ! and our very covenant also in the 6. article , and in the close of it , hath words enough and emphaticall enough , to bind us for ever , and unalterably to a reformation according to the word of god . i say therefore againe and againe , so much as we see to be according to gods word , and his command , we must owne as such , and not thinke of altering it but by , his consent and according to his word still . 3. we are therefore by all this charged , to use all possible diligence , and care , and industry to prove and examine all things , and not to put more weight upon any thing ( to be sure ) then god hath put upon it : but then when we , have found out the truth , to hold it fast , and not to sell it againe , or part with it upon any termes . where the voice is doubtfull , whether god speakes or not , or how farre he speakes in this or that , there we have still so much libertie to dispute and debate , not to account it necessary , and where there must be a determination one way in practise , to interpose our prudence and authoritie in a humane manner . but ▪ whatsoever comes to be knowne to be from god , there all must be silent and obedient , lest otherwise the sword , even of rebels , take vengeance upon such our rebellions against god , according to the threatning isai. 1. 20. if ye be willing and obedient , you shall eate the good of the land : but if you refuse and rebell , you shall be devoured with the sword , for the mouth of the lord hath spoken it . you that have authority doe expect obedience to . your ordinances and commands ; god therefore much more to his . all your authority is from god , and therefore unquestionably it is all to be imployed for god , and to that end that his commands may take place among all that are under your command . the notion of humane authority in the hand of one , or of a few , as it is acknowledged in the hearts , and so in the outward subjection of many thousands , of a whole nation , is a strange thing , and worthy of deepest consideration ; and which the wisest philosophers and greatest polititians have never been able to give a satisfactory account of upon humane grounds . but those that have learned from the word of god , the meaning of those sentences , by me kings reigne , and princes decrce justice ; by me princes rule , and n●bles , even all the judges of the earth , prov. 8. 15 , 16. and , there is no powers but of god , the powers that be are ordained of god , rom. 13. 1. may say something of it . namely , that the ground of humane authority , is that god is pleased to print some characters of the image of his majestie in the faces of superiours , and stamp the counter-part of it upon the hearts of the inferiours ▪ whereby it comes to passe that they reverence , even a wom●n , and sometimes an infant in a cradle , as gods deputy and vicegerent among them ; and so all others that have authoritie in their proportion . and if it please god ( as sometimes it doth for the just punishment of abused authoritie ) to blot out that stamp which was upon inferiours hearts ; they presently withdraw all r●spect from such superiours , how high soever they were before , and make no more reckoning of them , then of the most ordinary person among themselves . which therefore should be of marvellous operation upon the spirits of all that have any authoritie , that as they are wholly beholden to god for it , so they would wholly imploy it for god , and particularly to set up , so farre as their authoritie can command , whatsoever command of god they can find in his word , and to set it up as his command , as hath been said . 7. another thing which i would also recommend from our covenant is in the second article , out of which as my reverend brother singled out the mention of popery and prelacy , so doe i specially of heresie and schisme , taking in whatsoever shall be found contrary to sound doctrine , the power of godlinesse . remember , i beseech you , that we have covenanted with god and men , to extirpate these without respect of persons . and thou , let us but think in our consciences , what we judge to be heresie or schisme . is antinomianisme , at least as it is professed , preached , and maintain'd by some , according as it hath been publikely proved , any thing lesse then heresie ? and however , is it not apparently most contrary to the power of godlinesse ? and is not anabaptisma , at least as , maintain'd by divers , schisme , and contrary to sound doctrine ? what greate● schisme can there be , then to deny both you your selves , and all the land besides to be christians , or that there is any ministery or church among us , because none rightly baptised , by their saying ? and how can these then be tolerated without breach of covenant ? if god were so angry with moses for a single neglect of circumcision , and you your selves beleeve that he hath put baptisme in the roome of it ; and commanded children to be baptised now , as well as to be circumcised then ; will not ( doth not ) not only the neglect , but so outragious a contempt of it , ( as administred to children ) provoke him , even against you , if you connive at such reproach of his ordinancs ? if christ himselfe hath so threatned all those that breake one of the least commandements of the law , and teach men so , as you reade matt. 5. 19. will he endure that those should be let alone that preach against the whole law , all , and every one of the commandements , of the morall law , and say , that christians are freed from the mandatory power of it , and that it is no rule for a beleever to walke by , or examine his life by , even that it is of no use at all to a beleever ? will christ , i say , endure these things ? or may we endure them , without his displeasure against our selves ? i know a difference is to be put , when we come to deale with persons tainted with these dangerous opinions . some are to be handled with all compassionate tendernesse , as being scrupuled , through weaknesse and infirmity ; but others , who are not only obstinate , but active to seduce and breed confusion , must be saved with feare , as pulling them out of the fire , and that they may not set others afire also . though still a spirit of meeknesse is requisite , even toward such , in regard to their persons . but the spirit of judgement , and of burning ( that is holy zeale ) promised by god to his people , isai. 4. 4. against their endangering doctrines and practises . hearken not then , ( i earnestly exhort every one that intends to have any regard at all to his solemne covenant and oath in this second article ) to those , that offer to plead for tolerations ; which i wonder how any one dare write or speake for ( as they doe ) that have themselves taken the covenant , or know that you have . the arguments that are used in some bookes ( well worthy to be publikely burnt ) plead for popery , judaisme , turcisme , paganisme , and all manner of false religions , under pretence of liberty of conscience . which if they can make good ( or have ) then surely we , and you specially , have need to repent of that solemne covenant and recant it before all the world , to whom you have publisht it . but if not , then surely , even that covenant will enforce you to shew your steadinesse in unpartiall extirpating ( without respect of persons , ) all such most pernicious and pestiferous books and opinions , which if they might once take place among us , would more advance satans kingdome , then any booke hath done that hath been written this 1000. yeeres . surely the extirpation of heresie and schisme , ( besides that popery is abjured by name ) and such an universall toleration , and pretended liberty of conscience , are as diametrically opposite and contradictory one to the other , as light is to darknesse , and strict justice to licentious lawlesnesse . if therefore you be true to your covenant , your hand must needs be against such doctrines and the promoters of them . and those clauses of [ whatsoever shall be found contrary to found doctrine , and the power of godlinesse ] doe lay yet a stricter bond upon you , to make you take great heed how you beare with any opinion or opinionist altogether . though , if any such be found differing from the received opinions and practises , that are neither schismaticall in disturbing the churches peace , nor opposite to sound doctrine , or the power of godlinesse , they may be borne with , notwithstanding the covenant . but i see not how it allowes any more . onely still the wayes of dealing with opinions and opinionists , who are not altogether to be borne , must be sutable to the nature of the opinions , and of those also that hold them , and not in all matters nor to all persons alike ; as was noted before . but against a toleration in generall , even the covenant it selfe , in that very article hath a reason sutable to the text , lest we partake of other mens sins , and thereby be in danger to receive of their plagues , saith the covenant ; which in the language of the text , is lest god take vengeance on their inventions , and ours together . it is true that the name of conscience hath an awfull sound unto a conscientious eare . but i pray , judge but in a few instances , whether all pretence of conscience ought to be a sufficient plea for toleration and liberty ? 1. there be those that say their conscience is against all taking of an oath before a magistrate ? will you allow an vniversall liberty of this ? what then will become of all our legall and judiciall proceedings , which are confined to this way of proofe ; and so it was by god appointed , and hath been by all nations practised . 2. there be some that pretend liberty of conscience to equivocate in an oath even before a magistrate , and to elude all examinations by mentall reservations , will you grant them this liberty ? or can you , without destraying all bonds of civill converse , and wholly overthrow of all humane judicature ? 3. if any plead conscience for the lawfulnesse of polygamy ; ( or for divorce for other causes then christ and his apostles mention ; of which a wicked booke is abroad and uncensured ; though deserving to be burnt , whose author hath been so impudent as to set his name to it , and dedicate it to your selves , ) or for liberty to marry incestuously , will you grant a toleration for all this ? 4. if any say , their conscience allowes them not to contribute to your just and necessary defence , shall they be allowed this liberty ? where then will your armies be paid ? 5. if others say , their consciences allow not them to beare armes for you , shall they have altogether their liberty ? ( every one that will say so ) how then shall your armies be made up ? 6. if any goe further , ( as some doe in effect even in print , ) and say their consciences allow not any magistrates at all ; nor 7. propriety of goods : will you afford them their liberty herein ? what would become then of all your own authority , and of all lawes , and liberties of the kingdome ? or what bounds or limits can there be set to men any way , if this opinion of liberty of conscience , as it is pleaded for , shall be admitted ? object . if any say , these all , or most of them , are belonging to the second table , and the liberty pleaded for , is onely in matters of the first table ? ans. to this i answer , 1. the arguments , if strong for the one , will be no lesse for the other . the conscience must have regard to the second table as well as the first , and must not be violated nor forced in matters of the second table , no more then of the first . and in all the instances formentioned , it is certaine , some have heretofore , ( if not also now ) pretended conscience about them . also equivocation in an oath , will concerne the 1. table the third commandement ; and yet i dare say , you will not tolerate that . ans. 2. are mens matters worthy more regard then gods ? that the pretence of conscience shall claime a liberty in that which concernes gods honour , and not in that which concernes men ? or are not mens souls , both theirs that are first in the errour , and theirs also whom they endevour and endanger the infection of , more to be regarded then any thing that meerly concernes civill matters ? also are not mens souls in greater hazard ( rather then lesse ) in sins against the 1. table ( idolatries , blasphemies , heresies , &c. ) then in those against the second ? how then shall it be more allowable to give liberty and toleration against the 1. table , then against the second ? and what idolater , or seduced prophet , might not ( or may not ) plead his conscience ? and yet you know gods sentences of old against such even to extremities , extirpation , deut. 13. throughout the whole chapter , and elsewhere , and so against other breaches of the first table . the baalites whom elijah caused to be put to death ( according to the law of god ) 1 kings 18. did certainly thinke in their consciences that baal was a true god , and theirs the true religion . and so , those that caused their children to passe through the fire to molech ( which god expresly commands to be punisht with death , even though they were strangers and sojourners in israel , and not of gods professed people , lev. 20. 2 . &c . ) did , what they did , out of conscience . and these lawes of god never were repealed as yet , and therefore they will bind all his servants still . his honour requires still the same severity against such kind of offenders . and what can it be lesse then to betray such to damnation , who are tolerated to professe and promote those opinions or practises , that are absolutely destructive unto their owne or others soules . and if it be objected ( as it is ) that no punishment or restraint can work upon men to convert them . ans. it is true , no more can exhortation or preaching , arguments ( in word or writing ) convert men , without gods blessing . but yet they must be used , as meanes appointed by god , ( and sanctified , and accordingly blest when he sees fit ) even to convert men , and so are restraints and punishments too ( proportionable to mens errours and practises , ) appointed of god , and sanctified also , and often , even in experience blest to make men , who before were misled , or perhaps mis-leaders of others , to consider , and hea●ken , and learne , and be willing to embrace , and cleave to the truth . and i doubt not but if we be all carefull in our places , to performe our covenant in this article , we shall find a blessed effect of it in our three kingdomes , as the conclusion of it speakes , that the lord may be one , and his name one in the three kingdomes . 8. the last particular , i would offer to you at this time , is that for all these things you would get hearts armed with trust in god , and so with courage and zeale for god , and that there may be no cowardly spirits among us . every ruler should be a man of courage , and specially when he hath enemies to encounter . josh. 1. god and men there ver. 6 , 7 , 9 , 18. call upon him for it . and so when ever reformation is undertaken , there is speciall need of courage . see the instance of hezekiah : his father had been a most desperate wicked man , and corrupted religion , worse then all that were before him . yet hezekiah made the greatest reformation that had been since solomons time , and lost not a day , after he came to the crowne , for he begun in the first yeere of his reigne , in the first month , and , as it appears by a chron. 29. v. 17. the very first day of the month ; and carried all before him . now what was that which made him doe thus ? see 1 kings 18. v. 5. he trusted in the lord god of israel , so that after him there was none like him among all the kings of judah , nor any that were before him . this was that which made him not feare the peoples discontent , nor the great ones , nor the priests neither , whom he found universally drencht over head and eares in superstition and idolatry . oh that we , who have much more strength of men , to stand by us , then he had , had but halfe his courage ! or rather , that we would remember , that when many of israel mocked and laughed his messengers to scorne , whom he sent to invite them to the passeover ; yet not only divers others came in and submitted themselves ; but that in judah , the hand of god was to give them one heart to doe the commandement of the king , and of the princes by the word of the lord , a chron. 30. 12. and why should not we looke for the like , if we were as zealous for god , and trusted as much in god , as he ? how excellent an example and encouragement doe we again find recorded concerning him in the next chapter , the two last verses ? thus did hezekiah throughout all judah , and wrought that which was good , and right , and truth before the lord his god . and in every worke that he began in the service of the house of god and in the law , and in the commandement , to seeke his god , he did it withall his heart and prospered . happy we , if of us as much may be said for our parts ; for then we shall be sure to have gods part fulfilled to us , and our prosperity assured and establisht fully . this we have confirmed by salomon , while he gives us a pertinent warning of the mischiefs of the contrary cowardise . prov. 29. 25. the feare of man brings a snare , but who so puts his trust in the lord shall be safe . while we are afraid of men , this or that person , or such a number , or party , ( how considerable so ever they may be thought . ) it brings a snare , makes us fall into sin , and so into mischiefe . there is no sanctity , nor safety , but in trusting in god . if we would examine our selves impartially , we should find , that whatsoever we have neglected , or doe yet neglect , in the matter of reformation , hath been and is caused very much , by an unworthy feare of men , and want of faith , and trust in god . how often hath it been said , and by how many , that if we should be too severe in parging the armies , we should want souldiers ; if too strict in suppressing the worst opinions or practises , we should loose a considerable party , and not be able to carry on the worke without them . and what is this but want of faith in god ? and in stead thereof to have our spirits ensnared ( enslaved ) with the feare of men ? certainly , if it be not gods will and command that justice should be done , and martiall discipline observed , and disorders and errours supprest , then let us let them alone , and never stand to plead the inconvenience of medling with them . but if it be gods will and command , then i beseech you , let none venture to provoke god , for feare of provoking men . i dare be bold to promise in his name , you shall not want men non h●lpe , if you will be ruled by him , and venture your selves for him . but withall i say , it were better that every 1000. were reduced to an 100. and every 100 even to a single man , then that out of a feare of loosing a numerous party of souldiers , or others , to take your part , you should endanger the loosing of god , even in any degree . and is it not recorded ( even for our admonition , as is intimated , 1 cor. 10. 6 , 11. ) that for one achan not sought out , israels army was overthrowne ? josh. 7. and god saith , neither , will i be with you any more , except you destroy the accursed from among you , ver. 12. and did not the 9. tribes and halfe upon this example arme themselves to have fought against their own brethren , supposing them revolters from god , though they had but even then taken their leave of them , after they had , for many yeares together , ventured their lives to settle them in their possessions ▪ josh. 22. they urge achans example ; as shewing them , that if they should suffer a sin apparently even in their brethren , god would be angry with them all , ver. 18. 20. it is good then to be affraid , but of him of whom we have cause to be affraid , as esay warnes the faithfull in his time , isai. 8. 12 , 13. say you not a confederacy to whom this people say a confederacie , neither feare ye their feare , neither be affraid , but sanctifie the lord of hosts himselfe , and let him be your feare , and let him be your dread . and remember withall , how ill god takes it at his servants hand , when they are basely affraid of men , isai. 51. 12 , 13. i even i am he that comforteth you , who art thou that thou shouldest be affraid of a man that shall dye , and of the son of man that shall be made as grasse ? and forgettest the lord thy maker ? &c. here is not indeed a multitude named ; but here is man indefinitely , and if there be never so many of them , it is but man still , and so never the more allowable to feare them more then god , and to please them with displeasing of god . if any shall say , but would not god have a multitude forborne , if they be in an errour , or disorder ? i answer , sure god never told those that are in authority so . and , among men , if a multitude appeare in a tumult , although it may after pleade for a mitigation of punishment toward the whole number , except the chiefe ring-leaders ; yet it both makes those that have authority and strength to suppresse , put forth both , the more ▪ speedily and effectually ; and afterward to take the more exact care for the preventing of the like , even for the multitudes sake . and this is most sure , that with god the greater the multitude is of those that provoke him , the greater is his displeasure . and therefore his deputies ought to be more affraid to tolerate a multitude in evill , then a few . 2. and if at other times a multitude , or a few , might be borne with and let alone , in that which is contrary to gods will , yet certainly not then when gods judgements are abroad in the land . then all should , and then the faithfull will learne righteousnesse , and doe justice in their places , according to gods appointment . it is so with us now , that gods judgements are abroad in our land : oh that we were so wise ; as to learne the right cause , and the right remedy ! let me to this purpose , againe put you in mind of that of the prophet , which you were happily remembred of in the morning , jer. 9. 12 , 13 , 14. who is the wise man that may understand this ? and who is he to whom the mouth of the lord hath spoken , that he may declare it ? for what the land perisheth , &c. and the lord saith , because they have forsaken my law which i set before them , and have not obeyed my voice , nor walked therein : but have walked after the imagination of their own heart , &c. sure the meaning of this is not , that every man should be let alone in doing what they lift under pretence of liberty of conscience : for that is neither more nor lesse in plaine words then to leave every man to walk after the imagination of their own heart : much lesse is it , that men should be suffered to cry downe the law of god , ( the law delivered by gods owne voice to all his people , ) as no rule for christians to walk by . if for forsaking it the land perisheth , and for not walking therein : the open and bold-faced opposition against it , must needs aggravare the transgression , and increase the mischiefe . but the prophet meaning is , that god would have an observation made . 1. that all the misery of the land ( though there were very few so wise as to consider it ) is for sin , for the transgression of gods law , and every one doing too much what they list . and then that in the second place , enquiry should be made for what speciall provocations it is that there are such heavy judgements on the land ? they have walked ( saith god ) after baalim , which their fathers taught them . whether any old superstitions , or any prophane customes and practises , received by tradition from our fathers ; or any other new invented idoll or fancy , any imagination of our own hearts , be the grand evill that provokes god so against us ; as that after all our seekings of him and suings to him , his anger is not turned away , but his hand is stretched out still . to find out this , ( or these , for they may be many , ) were certainly the greatest piece of wisdome one of them in the world , and to be taught it , one of the greatest honours from god that could be , and then to declare it one of the greatest pieces of faithfulnesse to god and his people . oh that you , who are our wise men , the great councell of the kingdome , would specially set your wits a work , and bend your thoughts most serious to search and find this out . and you may call whom you will to your assistance herein . you have called an assembly of divines to consult with in matters of religion , and they attend daily upon the worke you have entrusted them with . if now you should think fit to send to them expressely to make this their worke for the present , to give you the vttermost of advice with all faithfulnesse , what might be the cause or causes , why judgements , and feares , and dangers still continue and multiply rather then decrease : certainly they could not be better imployed for the time : and if god should vouchsafe to shew them the right : nothing could prove more advantagious for the publike good . if they be not wise or faithfull enough , or you should not be satisfied with their advice : you may aske of whom you will besides . and you may , if you please , give every one liberty ( in an humble manner ) for once to tell you , what their apprehension is . but certainly it is a thousand pitties , that among so many wise men , and pious men , as god hath yet reserved in our land , none should be set a worke expressely about this most important and every day more and more most necessary work . and , after all , it belongs to you , whom god hath entrusted with the power to reforme , whatever shall be found to be a cause of our perpetuated mischiefe , to judge impartially of all ; and then sentence and execute according to the will of god a righteous judgement upon all , whether things or persons , without feare or favour . and this is the way , and the only way , to partake of that blessing forenoted to be all our desires , according to psal. 106. 3 , 4 , 5. which i again beseech every one to reade over most seriously , and apply to their hearts most faithfully . and to this tends the third and last use of consolation , which you will give me leave to adde a word of , and then i shall commit you and all that hath been spoken to gods blessing . our text in the frame and scope of it tends as much and as fully to comfort and encourage all gods faithfull ones ( as i hope i speake to many such ) even notwithstanding their own failings and his severity upon it , as it doth to warn and exhort them to take heed of such failings , and of provoking him to shew severity . for it tels us absolutely , that being his , though we doe amisse against him , and he deales severely with us , yet still he is a god that answeres , and a god that forgives . our failings not allowed nor persisted in , when we know them , disparage not our faithfulnesse in gods account ; and his judgements , his vengeance on our inventions , how severe soever , disprove not his favour , argue not rejection nor purpose of destruction . though he kill , yet he may pardon and save . and the experience of his providence may assure us , that he will not be henceforth rigorously severe , if we this day renew our faithfulnesse . he is very rarely so , even to a single person . if their visible repentance prevent the exeution of any sentence of his against them . much lesse to a nation , to the body of a people that returne to him . the case of such is never ( can never be ) desperate , when ever they have a heart to look unto him againe after a revolt . let me give you two famous instances in two words . david , after many great experiments of gods marvellous deliverances ; and proofes of his owne faith and trust in god , fals at last into a pang of feare , 1 sam. 27. and saith in his heart , i shall one day perish by the hand of saul . ver. 1. and thereupon doth little better then runne away from god , for he runnes out of the land of israel from among the people of god , whither god once sent him when he was abroad , 1 sam. 12. 5. ) and flyes into the philistines countrey , the professed and greatest enemies of gods church : and so he goes , as our proverbe is , as it were out of gods blessing into the warme sun . and while he is among them he does not very well , for he is faine to keep up his credit with achish , with much dissimulation , and many fained expressions . hereupon , at last god meets with him , with no small severity ; you may well call it , as the language of the text is , a taking vengeance on his inventions . he is hunted by the envy and jealousie of the philistine-lords , from the court and camp of achish , and when he returnes to his home in that strange land , he finds his city burnt to ashes , his wives carried away , captive , and all his followers likewise undone and robbed of all , and none knew by whom : and unto all this is added the mutiny of all his souldiers , the people spake of stoning him , 1 sam. 30. 6. but then he recovers himselfe ; and in that most extreme danger shewes a greater faith then ever before , but david , say the next words , encouraged himselfe in the lord his god . and then immediately you find upon his enquiring of god about pursuing those unknowne enemies ; he receives a most full and gracious answere , and assurance of favour , exemplified by most complete , speedy , and rich victory ( nothing lost of their substance , not any one of all their wives , or children missing , ) and great spoiles , and within a few dayes , he is certified of sauls death , and is made king of judah . so abundant are gods mercies to his faithfull ones , even after their failings , and his displeasure upon them . 2. and so it was with israel . judg. 10. they revolting after sundry deliverances , god gives them into the hands of their enemies , the ammonites , & others , who mightily oppresse them 18. yeeres together . at last they bethinke themselves , and fall to pray to god ; but we reade not ( at the first ) of any further repentance then a bare confession of their sins . and therefore also at the first god gives them a most terrible checke in stead of an answer , upbraiding them with his former favours , and their reiterated rebellions , and concluding with a ( seeming ) absolute refusall to forgive them , or deliver them any more , and sending them to their false gods for help , ver. 13 , 14. but then see how upon their submission , and reformation , gods compassions are againe manifested to them ; it is said his soul was grieved for the misery of israel , ver. 16. and shortly after they had , under jephthah , whom god raised up to be their deliverer , a very great victory over their enemies . and have not we our selves found somewhat like this , more then once ? how low had our sins brought us the last yeere about this time ? and how much vengeance did god take upon our vntowardnesse within a few months . our armies broken in the west , and broken in the north , bristoll lost , and glocester and hull besieged ; and with us very little strength and very few spirits . but god gave us grace to bethinke our selves , and humble our selves , and to enter into a more strict , and solemne , and complete covenant with him , then ever before . and how many gracious answers , and pardons , and victories , he hath granted us since , our souls know , and all the world sees and admires . how should we then improve all this , to strengthen our faith in god , and to comfort our selves in his grace , all whose paths are mercy and truth to such as keep his covenant and his testimonies , psal. 25. 10. and to set to our seale to that voice of faith and experience . psal. 9. 10. they that know thy name will put their trust in thee . for thou lord hast not forsaken them that seek thee . i will conclude all , with that most remarkable place of the prophet , isai. 30. 18. when he had foretold , for their carnall confidences , and rejecting of the faithfull prophets admonitions , and seeking to get flatterers to preach to them , very great judgements , so as to reduce them to a very low condition and small number , he addes . and therefore will the lord wait that he may be gracious unto you , and therefore will he be exalted , that he may have mercy upon you , for the lord is a god of judgement : blessed are all they that wait for him . the lord is a god of judgement , righteous and wise . he will not endure our vntowardnesse , which he sees and knowes , more then we our selves doe , or will take notice of : and he knowes , that if he should deliver us too soon , we would grow 〈◊〉 〈◊〉 again as ever , or worse ; that if he should deliver us , what we have a great deale of humane strength ( at least , while we have so much carnall confidence ) that he should loose the honour of it . therefore he waites , and therefore he will be exalted . but both shall be in graciousnesse and mercy to us , to all his faithfull ones , that wait for him , even in the way of his judgements ( as was noted before , isai. 26. 8. ) and if his judgements , his vengeance , worke repentance and faithfulnesse in us , we may and should take even that as a pledge of his answering and forgiving mercy in christ . amen , amen! finis . errata . page 2. line 34. for those who read the inventions of those whom . 〈…〉 fo● ps●l●es ● p●alm p. o. marg. for first 1. text. p. 〈…〉 for num● 〈…〉 &c , 11 , 15 read numb. ●● , ●● , 12 , 13 , 14 , 15 p. & 19. for was ● . 〈…〉 l. ●● . for ●●ap 8. read 〈◊〉 5. p 〈…〉 . 24. for 〈…〉 . 1. 27 for that lies r. that it 〈◊〉 . p. 4 c. l. 8. for 〈…〉 . notes, typically marginal, from the original text notes for div a70812e-400 a 1 sam. 3. 19. b zech. 1. 6. c isai. 40 8. d 1 pet. 1. 23. 25. e luke 17. 5. notes for div a70812e-750 introduction . context . division . explication . what is meant by taking vengeance . negatively . affirmatively , in two things . 3. doctrines f●●st handled historically . 1. moses . 2. his faithfulnesse . 2. his failings five . 2. aarons failings three . gods displeasure for their offences . iii. samuels failing . gods displea●ure for it . gods graciousnesse answering 1. moses . 2. aaron . 3. samuel . pardoning there all . doct. 1. reas. 1. the be●t have corruption in the as well as the worst by nature . reas 2. co●rup●●d n●●u●e not ab●l●●h● i● the b●●● ▪ proved . illustrated in that the corruption of the best appeares in things wherein they most excell in vertue . righteous noah intemperate . just lot defiled . faithfull abraham distrustfull . meeke moses passionate . faithfull moses beleves not . humble david revengefull . iob impatience . the prophet ionah refuses to goe on gods errand . justifying his sin after he had repented of it . after many yeares ieremie resolves to preach no more . after a tryumph over a temptation , is ( in a manner ) wholy transported with it . the two greatest friends in the world paul and barnabas , contending and parting upon it . reason 3. s●tans violence in temp●ing them continually . reason 4. men often are tempt●●s to the godly . doctrine 2. gods mercy to his servants , though offending him . reason 1. he hath engaged himselfe to heare prayers . reas. 2. he is ever able to doe them good . god hath received a ransome for his servants offerces . reas. 4. god ●lorifies himselfe in his servants repentance . reas. 5. else god would have none to serve him . reas. 6. god is a god in covenant with his servants . doctrine 3. god is sometimes severe to his , though still mercifull to them reas. 1. gods holinesse . reas. 2. gods justice . the justice of a father . reas. 3. the faithfull need it sometimes . reas. 4. to teach by-standers , 1. that the wicked sh●ll not s●●pe alwayes . 2. that there is no cause to reproach religion for the faults of any . applic. vse 1. of humiliation . of which there is but little signe usually before or after the publike servic●s to remedy which a constant exhortation in one of the sermons would be greatly profitable . n. b. three sorts of sins to be humbled for . 1 personall , namely against our covenant in generall . n. b. specially for like sinnes to these pointed at in the text . 1. neglect of sacraments . baptisme abused , neglected . the lords supper abused , neglected . 2. unwillingnesse to venture upon hard taskes . 3. complaint of our thanklesse and fruitlesse imployments because not successefull at first . 4. distrust passionately discovered , b●f●●e men , by unwarrantable words and actions . n. b. 5. complying with others 〈…〉 . 6. partiality in imploying and conniving at friends . nationall sins to be humbled for ; of three sorts . 1. the sins of those that pretend to be faithfull . necessitie of this consideration . n. b. are not many apparently worse then they were wont to be ? in signes of pride . neglect of the sabbath . of family duties . secret prayer , even despised . in self-seekings . errors , and strange opinions and practises . a spirit of bitternesse against all that dissent from them . 2 the sins of the generality . ignorance . covetousnesse . vse 1. humiliation for nationall sins . 3. profanenesse . n. b. vse 1. humiliation for nationall sins . 3 the sins of our armies . n. b. vse 1. humiliation for sins . 3. our being guilty of others sins . we complaine much ▪ but not to god . vse 1. humiliation for our guiltinesse of others sins . sometimes we dare not . but seldome ●●y them to heart . specially we want zeale for reformation . applic. vse 1. humiliation for the danger of our sins . applic. vse 2. exhortation to be watchfull and resolute in faithfulnesse in all things . ephes 5. 15. mich. 6. 8. prov. 23. 17. 1 pet. 1. 17. vse 2. exhortation to observe our solemne covenant . a wish that it w●re read every fast day . take h●ed of offring to elude it , least others breake covenant with us . specially if we urge it on others . and proceed against them refusing . take heed of delayings . particularly , 1. in personall reformation . n. b. 2. in family reformation . neglected much . urged . in refer●●ng our armies 4. in reforming the generall prophanenesse and ignorance of all places . 5. in doing justice upon delinquents . and restraining the disorders of such prisoners . 6. in reforming the oppressions of any entrusted by the state . 7. in endeavouring a reformation of religion according to the word of god . 1. let none say there is no government of the church in the word . n. b. generall rule about lawes in the word . 2. owne what is in the word as from god . 3. examine all things diligently , and then hold fast that which is from god . 1 thes 5. 21. prov. 13. 23. a speciall observation of the originall of all authority to be from god . 7. exhortation to extirpate heresie and schisme , &c. specially antinomianisme and anabaptisme . these were proved by witnesse before a committee of parliament . yet all that erre are not to be dealt with alike . speciall exhortation not to hearken to a generall toleration . as most contrary to the covenant . what burcurs only may be tolerated by the covenant . instances to shew the absurdity of an universall toration . ob. toleration is only pleaded for in matters of the first table not of the second . a. 1. conscience must regard both and be violated in neither . a. 2. gods honour and mens soules are of more regard then worldly matters . god commanded idolatry to be punisht in false prophets . yet they might pretend conscience . ch. 2. no punishment can work conversion . an. no more can preaching without gods blessing . but both are meanes by him appointed . 8. exhortation to trust in god . this made hezekiah so great and happy a reformer . the mischiefe of being affraid of men . the mischiefe of suffering sin in others . q. may not a multitude be forborne in errour ? a. 1. god no where saith they may . a 2 if they might at other times , not now . speciall wisedome to know why judgements on a land . all enquiry should be made after it . vse 3. of consolation to gods faithfull ▪ ones . instances of grace after failings and judgements . 1. of david . 2. of israel . judg. 10. 3. our owne since last yeere . conclusion . lux orientalis, or, an enquiry into the opinion of the eastern sages concerning the praeexistence of souls being a key to unlock the grand mysteries of providence, in relation to mans sin and misery. glanvill, joseph, 1636-1680. 1662 approx. 253 kb of xml-encoded text transcribed from 116 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a42818 wing g814 estc r23333 12067321 ocm 12067321 53397 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. a42818) transcribed from: (early english books online ; image set 53397) images scanned from microfilm: (early english books, 1641-1700 ; 70:11) lux orientalis, or, an enquiry into the opinion of the eastern sages concerning the praeexistence of souls being a key to unlock the grand mysteries of providence, in relation to mans sin and misery. glanvill, joseph, 1636-1680. [40], 192 p. [s.n.], london : 1662. written by joseph glanvill. cf. bm, wing. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng soul -early works to 1800. pre-existence -early works to 1800. truth -early works to 1800. providence and government of god -early works to 1800. 2002-05 tcp assigned for keying and markup 2002-05 apex covantage keyed and coded from proquest page images 2002-06 allison liefer sampled and proofread 2002-06 allison liefer text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion to the much honoured and ingenious francis willoughby esquire . sir , t is likely you will no lesse wonder at this unexpected sally of my pen ; than at my having presixt your name to a trifle , that owns no authour . of the former , you will receive an account in the preface . and the latter , if the considerations following ; are not of weight , to attone for ; i know you have goodness enough to pardon , what i have not reason sufficient to excuse , or vindicate . well meaning intentions are apology enough , where candour , and ingenuity are the judges . i was not induced then to this addresse , because i thought i could oblige you ; worth describes it self in the fairest character . but reflecting upon that delight & satisfaction , that i have received in discoursing with you on such matters ; and knowing that your noble genius is gratified by such kind of speculations ; i thought i could not make more suitable payment for my content , or better acknowledge the favour i receive in your acquaintance , then by presenting you a discourse about praeexistence ; & giving you a peculiar interest in it , as you have in its authour . not that i would suggest , that you are a favourer of any strange opinions , or hold any thing in this particular , or any other , that is fit to be discountenanc'd . but i know you love to be dealing in high and generous theories , even where your self are a dissenter . nor is it the least evidence of the greatnesse and heroick nobleness of your spirit ; that amidst the flowing aboundance of the world's blessings with which you are encircled , you can yet dedicate your self to your beloved contemplations ; and look upon the furniture and accomplishments of the mind , as better riches , than the largest doals of fortune , and the wealth and revenues of an ample inheritance . and methinks vvhile most others at the best , do but use the donatives of providence ; you enjoy them . and by a nobler kind of chymistry extract from them a pleasure , that is not to be met with in all the trivial sports of empty gallantry . to be reviewing the recesses of nature , & the beauteous inside of the universe , is a more manly , yea angelick felicity , then the highest gratifications of the senses ; an happinesse , that is common to the youthful epicure , with his hounds and horses , yea your ends are more august and generous , then to terminate in the private pleasure you take , even in those philosophical researches ; for you are meditating a more general good , in those careful & profound inquiries you are making into animals , & other concerning affairs of nature , which i hope one day the world will be advantag'd by . but i must not ingage in an encomium , in which i cannot be just , but i must be troublesome . for your modesty is no more able to bear it , then my pen can reach . wherefore i shall dismisse your eyes from this tyresome attendance ; and only begge , that you would assure your self that no man is more your servant , then the authour of lux orientalis . the preface . it is none of the least commendable indulgencies of our church , that she allowes us a latitude of judging in points of speculation . and ties not up mens consciences to an implicit assenting to opinions , not necessary or fundamental ; which favourable and kind permission , is questionlesse a great obligation upon the ingenious , submissively to receive & observe her pious appointments for peace and order . nor is there lesse reason in this parental indulgence , then there is of christian charity and prudence ; since to tie all others up to our opinions , and to impose difficult and disputable matters under the notion of confessions of faith and fundamentals of religion , is a most uncharistian piece of tyranny , the foundation of persecution , and very root of antichristianisme . so that i have often wondred , that those that heretofore would have forced all men to a compliance with their darling notions , and would have made a prey of them , that could not bow down before the idol of their new-framed orthodoxy ; should yet have the face to object persecution and unchristian tyranny to our church appointments ; when themselves under a deep and crimson guilt of those very same miscariages , which they endeavour to affix upon those more innocent constitutions . for is it not a far more blameable and obnoxious imposition to srame systems of disputable opinions , & to require their admittance into our creeds , in the place of the most sacred , necessary , and fundamental verities ; than it is to appoint some harmlesse orders of circumstance and ceremony , which in themselves are indifferent and innocent . and let any equal man be judge , which is the greater superstition , either to idolize and place religion in things of dispute and meer opinions ; or conscienciously to observe the sanctions of that authority we are bound to obey . but how all those ill applyed reproaches of the church of england , recoyle upon those that discharge them , i have fully proved in a discourse on this subject , which in its due time may see the light. but for the present i go on with what i was about ; therefore i say , 't is a most commendable excellency in our ecclesiastical constitutions , which with all due regard ought to be acknowledged ; that they in some few matters of opinion , but such , as are of important concernment , or very meridian truthes , which i mention not to this purpose , as if men might therefore indulge themselves in what conceits and dangerous opinions soever their phancies might give birth to ; this were an unpardonable abuse of that noble and ingenious liberty that is afforded us . but that they might see the beauty of those well temper'd constitutions ; and that the mouth of obloquy might be stopped that slaunders our church , as if it yielded no scope at all for free inquiry ; when i dare say there is not a church in christendome , that in this regard is lesse criminal . as for the opinion of praeexistence , the subject of the following papers , it was never determined against by ours , nor any other church that i know of ; and therefore i conceive is left as a matter of school speculation , which without danger may be problematically argued on either hand . and i have so great confidence in all true sons of our common mother to think , that they will not fix any harsh and severe censures , upon the innocent speculations of ●hose , though possibly they may be errours , who own the authority , articles , canons , and constitutions of that church which they are so deservedly zealous for . therefore let me here premonish once for all , that i intend no innovation in religion , or disturbance of our established and received doctrines , by any thing i have undertaken in this little treatise ; but only an innocent representation of an antient and probable opinion , which i conceive may contribute somewhat towards the clearing and vindicating the divine attributes , and so representing the ever blessed deity , as a more fit object of love and adoration , then the opinions of the world make him . and what ever may be thought of the thing it self , or the manage of this affair , i 'me 〈◊〉 the end and design is concerning and important , and deserves at least a favourable construction of the undertaking . for there is nothing more for the interest of religion , then that god be represented to his creatures as amiable & lovely , which cannot be better done , then by clearing up his providences and dealings with the sons of men , and discovering them to be full of equity , sweetnesse and benignity , so that though i should be mistaken in the opinion which i endeavour to recommend , yet i expect the candour of the ingenious being betray'd into an errour , if it be one , by so pardonable an occasiō . if it be excepted against this undertaking , that the doctrine of praeexistence hath in a late discourse been purposely handled ; besides what the learned d. more hath written of it ; and therefore that this labour may seem a superfluous , unnecessary repetition . i answer , that that very treatise , viz the account of origen , made some such thing as this , expedient . for though the proof and management of this affair be there unexceptionable , as far as the authour is by his design ingaged ; yet , he being consined to the reasons of origen , and to the answering such objections , as the fathers urged against him ; hath not so fully sta●ed and cleared the businesse , but that there was room for af●er-undertakers . and 't is a ●reat disinterest to so strange and ●nusual a doctrine as this , to be 〈◊〉 partially handled : since so long , it will not be understood , and consequently be but exposed to contempt and ignominy . nor can we hope that the world will be so favourable to a paradox , or take so much pains for the understanding of that which they think a gross absurdity , as to collect those principles that are scatter'd up and down the writings of that great & excelent restorer of the platonick cabbala , and accomodate them to the interest of this opinion . so that i thought that till the reasons , answers , principles , & particular state of the hypothesis were brought all together to talke of praeexistence in arnes● were but to make a mans self ridiculous , and the doctrine , the common ludibrium of fools and ignorants . and yet i must confesse my self to be so much a contemner of the halfe witted censurers of things they know not , that this reason alone could not have moved my pen the breadth of a letter ; but some ingenious friends of mine , who were willing to do their maker right , in a due apprehension of his attributes and providences having read the letter of resolution , and thence being induced to think favourably of praeexistence , were yet not fully satisfied in the proof , nor able to give stop to those objections , which their imperfect knowledge of the hypothesis occasioned : wherefore they desired me to draw up a more full & particular account of that doctrine , which they had now a kindnesse for , and which wanted nothing more to recommend it to them , but a clear and full representation . for their satisfaction then , i drew up the following discourse , intending at first , that it should go no further then their hands , whose interest in mine affections had commanded it ; but they being more then i could well pleasure with written copies , and perceiving others of my acquaintance also , to whom i owe regard and service , to be in the like condition with these ; i was induced to let this little trifle tread a more publick stage ; and to speak my mind to them from the presse . if further reason be expected for mine undertaking a businesse in which others have been ingaged , i would desire them to consider what an infinite of books are written upon almost all subjects can be named . and i am confident , if they turn 'ore libraries , they 'l find no theam , that is of any consideration , lesse traced then this is . so that no body hath reason to call it a crambe , who considers , that there are multitudes , even of schollars that have never seen or heard of any thing of this nature ; and there is not , that i know of , any one book extant in any language besides this , that purposely , solely , and fully treats of praeexistence . wherefore who ever condemns this as a superfluous ingagement , if he will be just , must passe the same censure upon well nigh every discourse the presse is deliver'd of , for hee 'l meet with few written on lesshandled subjects . i might urge also if there were need on 't , that various representations of the same thing , fit the variety of phansyes and gusts of perusers ; and that may have force and prevalence to perswade in one for me , which signifies nothing in another . but 't is enough ; he that will judge me on this account , must passe the same award on every sermon he heares , and every book he looks on ; and such a censure will do me as little hurt , as him good , that passeth it . besides this exception , 't is not unlikely that some may object , that i use arguments that have already been pleaded in behalf of this opinion ; which rightly understood , is no matter of disrepute ; since every one else doth it that deals in a subject formerly written of . and i would have him that commenceth such a charge against me , to consult divers authours who have handled the same subject ; and if he find not the same arguments and reasons infinitely repeated every where , let him call me plagiary , & spare not . 't is true therefore i have not baulk't the reasons of origen , dr. more , or the authour of the letter of resolution , because they had been used already ; but freely own the assistance of those worthy authours ; however i think i have so managed , fortified , & secured them against exceptions , especially the most considerable , that i may reasonably expect a pardon , yea and an interest in them also . for 't is the backing of an argument that giv's it force & efficacy ; which i have done to the most weighty of them , at my proper cost & charges . nor should i have been faithful to my cause , had i omitted any thing that i thought confirm'd it , upon any pretence whatever ; since possibly this discourse may fall into the hands of some , who never met with those other authors . and my design being a full proof , defence , & explication of praeexistence , it had been an unpardonable defect to have permitted those weighty reasons by which it's learned assertours have inforced it . if any yet should criminat me ( as i know some did the account of origen , ) for using many of the same words , and some of the same phrases & expressions , that those others ; who have writ about those matters have made use of ; i am not very carefull to answer them in this matter ; and i doubt this engagement against those little seruples , will be importunate to the judicious . for no body blames the frequent usage of words of art ; or those which the first masters or restorers of any doctrine have been wont to express their notions by since that such words and expressions are best understood , as have by custome or the authority of some great authours been appropriated to such doctrines , as they have imploy'd them in the service of . and should every man that writes on any subject , be obliged to invent a new , all the termes he hath need of , and industriously to shun those proper , expressive words and phrases that are fitted to his hands , and the business he is about ; all things will be fill'd with impertinency , darkness & confusion . it must be acknowledged then , that most of the peculiar words & phrases that either i , or any body else that will speak properly & intelligibly in this matter , make use of , are borrowed from the judicious and elegant contriver of them , the profound restorer & refiner of almost-extinct platonism : whose invention hath been so happy in this kind , that it hath served up those notions in the most apposite , significant , comprehensive and expressive words that could well be thought of , where fore 't were an humoursome piece of folly for any man that deals in these matters industriously to avoid such termes and expressions as are so adopted and fitted to this purpose , and so well known among those that are acquainted with this way of learning ; when without vanity he could not think to be better surnish't from his own phancy . if in the following papers i have ufed any expressions of others , which these considerations will not warrant ; i must beg pardon for my memory which doth not use to be so serviceable . and where i writ this discourse , i had not one of my books within my reach , that treated of this , or indeed any other subject . nor am i at leasure now to examine , them and this , to see whether i can find any such coincidences ; which a mans phancy dealing frequently in such matters , might insensibly occasion . if any there be , let those that find them out , pardon them , as the slips of a too officious imagination● or however else they treat them , they shall not much difplease the authour . and now that this discourse may pass with lesse controul among those that shall light on it , i find my self ingag'd to speak a little to a double sort of readers , who are like to be offended at my design & averse to the doctrine asserted in these papers , and ( 1 ) some will boggle at praeexistence , & be afraid to entertain it , upon an apprehension that the admission of this opinion will disorder and change the frame of orthodox divinity , which , were there cause for such a jealousy , were but a commendable caution ; but there 's hope this may prove but a panick fear , or such a needless terrour as surpriseth children in the dark , when they take their best friends for some bug-bear that would carry them away , or hurt them . for 't is but supposing ( as i have some where intimated in the discourse it self ) that god created all souls together as he did the angels that some of them sinned and fell with the other apostate spirits ; and for their disobedience were thrust into a state of silence and insensibility ; that the divine goodnesse so provided for them , that they should act a part again in terrestrial bodyes , when they should fitly be prepared for them ; and that adam was set up as our great protoplast and representative , who had he continued in innocence and integrity , we had then been sharers in that happinesse which he at first was instated in ; but by his unhappy defection and disobedience we lost it ; and became thus miserable in our new life in these earthly bodyes . i say the doctrine of praeexistence thus stated , is in nothing that i know of , an enemy to common theology : all things hence proceeding as in our ordinary systems ; with this only difference , that this hypothesis cleares the di●ine attributes from any shadow of harshnesse or inequality , since it supposeth us to have sinned and deserved all the misery we suffer in this condition before we came hither ; whereas the other which teacheth , that we became both guilty and miserable by the single and sole offence of adam , when as we were not then in being ; or as to our souls , as much as potentially in our great progenitour ; beares somewhat hardly upon the repute of the divine perfections . so that if the wary reader be afraid to venture upon the hypothesis , that i have drawn up at the end , ( which i confesse i would not give him the least incouragement to meddle with ) yet , without danger he may admit of praeexsistence as accommodated to the orthodox doctrine . nor should i indeed have medled with the other scheam , which is built upon the principles of meer reason and philosophy ; but that those friends who drew the rest of the discourse from me , ingag'd me to give them an account of the philosophicall hypothesis . in which , i know i have not in every particular , followed the mind of the masters of the origenian cabbala ; but kept my self to the conduct of those principles , that i judged most rational ; though indeed the things wherein i differ , are very few and inconsiderable . however for that reason i thought fit , to intitle no body to the hypothesis that i have made a draught of , least i should have affix't on any one , what he would not have owned . but for the main , those that understand it , know the fountain ; and for others , 't is no great matter if they be ignorant . now if any one judge me to be a proselyte to those opinions , because i call them not all to nought , or damn those , that have a favour for them ; i know not how to avoid the doom of their severe displeasure ; having said as much in the place where i treat of those matters , to purge my self of such a suspition as i thought necessary to cleare me , in the opinion of any competently ingenuous . as for others , let me say what i can , i shall be what their wisdomes think fit to call me ; and let that be what it will , i am very well content to bear it . i 'le only adde to take off the ground of this uncharitable jealousy , that among thefavourers of praeexistence , i know none that are adharers to those opinions ; & therefore for me to have declaim'd against any , on this account , had been a piece of knight-errantry ; and those donns that do so make gyants of the wind-mills of their own imaginations . but , ( 2 ) there are another sort of readers that i have a word to say to , who contemne & laugh at every thing that their narrow noddles comprehend not . this i confess is a good easy way of confutation ; & if we may take every fool's smile for a demonstration , praeexistence will be routed . but the best on 't is , to call things by their right names , this is but a vulgar childish humour arising from nothing but a fond doating on the opinions we were first instructed in . for having made those the standard of truth & solidity , those praepossest decerners presently conclude every thing that is a stranger to their ears and understandings , & of another stamp from their education-receptions , false & ridiculous ; just like the common people , who judging all customes and fashions by their own , account those of other nations absurd , and barbarous . 't is well for those smiling confuters , that they were not bred in mahumetism , for then without doubt they would have made sport of christianity . but since they are so disposed , let them laugh at the opinion i have undertaken for , till they understand it ; i know who in the judgement of wise men will prove ridiculous . it was from this very principle that the most considerable truthes , that ever the world was acquainted with , were to the iews , a stumbling block , and to the greeks , foolishness ; and 't was such a spirit as reigns in these children of self-confidence , that call'd s. paul a babler . and methinks till these narrow scul'd people could boast themselves infallible , and all their opinions , an unerring canon , common modesty and civility should teach them better manners , then at first dash to judge that a ridiculous absurdity ; which the greatest and wisest sages that inlightned the antient world , accounted so sound and and probable a conclusion . especially it being a matter not determin'd against , but rather countenanc't in scripture , as will appear hereafter . but opiniative ignorance is very weak & immoral . and till those slight and vulgar decerners , have learn't that first principle of true wisdome , to judge nothing till they throughly understand it , & have weighed it in the ballance of impartial reason ; 't is to no purpose to spend ones breath upon them . courteous reader , in the authours absence , you are desired to correct the printers errours . lux orientalis . chap. i. the opinions proposed concerning the original of souls . it hath always been found a matter of discouraging difficulty , among those that have busied themselves in such injuiries , to determine the soul 's original . ●nsomuch that after all the contests and disputes that have been about it , many of the wisest inquisitors have concluded it undeterminable ; or , if they have sate down in either of the 2 opinions , viz. of it's immediate creation , or traduction ( which of later ages have been the only competitors ) ; they have been driven to it , rather from the absurdities of the opposite opinion , which they have left ; then drawn by any rational alliciency in that which they have taken to . and indeed , if we do but impartially consider the grand inconveniences which each party urgeth against the others conclusion , it would even tempt one to think , that both are right in their opposition and neither in their assertion . and since each side so strongly oppugns the other and so weakly defends it self , 't is a shrewd suspicion that they are both mistaken . wherefore if there be a third that can lay any probable claim to the truth , it deserves to be heard to plead its cause ; and , if it be not chargeable with the contradictions or absurdities either of the one or other , to be admitted . now though these later ages have concluded the matter to lye between immediate creation , and seminal traduction ; yet i find that the more antient ●imes have pitcht upon praeexistence , as more likely than either ; for the plato●nists , pythagoreans , the chald●an wise men , the jewish rabbins , and some of the most learned and antient fathers were of this opinion . wherefore i think we owe so much at least to the mentory of those grave sages , 〈◊〉 to examine this doctrine of theirs , and if neither of the later hypotheses can ease our anxious minds , or free themselves from absurdities ; and this grey dogma fairly clear all doubts , and be obnoxious to no such contradictions ; i see no reason but we may give it a favourable admittance : till something else appear more concinnous and rational . therefore let us take some account of what the 2 first opinions alledge one against another , and how they are proved by their promoters and defendants : now , if they be found unable to withstand the shock of one anothers opposition ; we may reasonably cast our eies upon the third , to see what force it brings to vouch its interest , and how it will behave it self in the encounter . chap. ii. daily creation of souls is inconsistent with the divine attributes . the first of these opinions that offers it self to tryal is , that god daily creates humane souls , which immediately are united unto the bodies that generation hath prepared for them . of this side are our later divines , and the generality of the schoolm●n . but not to be born down by authoritys , let us consider what reason stands against it . therefore , ( 1 ) if our souls came immediately out of the hands of god when we came first into these bodies , whence then are those enormously brutish inclinations , that strong natural proclivity to vice and impiety , that are exstant in the children of men ? all the works of god bear his image , and are perfect in their kind . purity is his nature , and what comes from him , proportionably to its capacity partakes of his perfections . every thing in the natural world bears the superscription of his wisdome and goodness ; and the same fountain cannot send forth sweet waters and bitter . therefore 't is a part of our alleagiance to our maker to believe , that he made us pure and innocent and if we were but just then framed by him when we were united with these terrestrial bodi●s , whence should we contract such degenerate propensions ? some tell us , that this impu●ity was immediately deriv'd from the bodies we are unired to ; but , how is it possible , that purely passive insensible matter should transfuse habits or inclinations into a nature that is quite of an other make and quality ? how can such a cause produce an effect so disproportionate ? matter can do nothing but by motion , and what relation hath that to a moral contagion ! how can a body that is neither capable of sense nor sin , infect a soul , as soon as 't is unied to it , with such vitious debauched dispositions ? but others think to evade by saying , that we have not these depravities in our natures , but contract them by custome , education , and evill usages . how then comes it about , that those that have had the same care and industry used upon them ; and have been nurtured nuder the same d scipline and severe oversight , do so vastly and even to wonder differ in their inclinations ? how is it that those that are under continual temptations to vice , are yet kept within the bounds of vertue , and sobriety ? and yet that others , that have strong motives and allurements to the contrary , should violently break out into all kinds of extravagance and impiety ? sure , there is some what more in the matter than those general causes , which may be common to both ; and which many times have quite contrary effects . ( 2 ) this hypothesis , that god continually creates humane souls in these bodies , consists not with the honour of the divine attributes . for , ( 1 ) how stands it with the goodness and benignity of that god , who is love , to put pure and immaculate spirits , who were capable of living to him and with him , into such bodies as will presently desile them , deface his image , pervert all their powers and faculties , incline them to hate what he most loves , and love what his soul hateth ; and that , without any knowledge or concurrence of theirs , will quite marre them as soon as he hath made them , and of dear children , render them rebells or enemies , and in a moment from being like angels transform them into the perfect resemblance of the first apostates , devils ? is this an effect of those tender mercies that are over all his works ? and ( 2 ) hath that wisdome that hath made all things to operate according to their natures , and provided them with what ever is necessary to that end , made myriads of noble spirits capable of as noble operations , and presently plunged them into such a condition wherein they cannot act at all according to their first and proper dispositions , but shall be necessitated to the quite contrary ; and have other noxious and depraved inclinations fatally impos'd upon their pure natures doth that wisdome , that hath made all things in number , weight , and measure , and disposed them in such exact harmony and proportions , use to act so ineptly ? and that in the best and noblest pieces of his creation ? doth it use to make and presently destroy ? to frame one thing and give it such or such a nature , and then undo what he had done , and make it an other ? and if there be no such irregular methods used in the framing of inferiour creatures , what reason have we to suspect that the divine wisdome did so vary from its self in its noblest composures ? and ( 3 ) , is it not a great affront to the divine justice , to suppose , as we are commonly taught , that assoon as we are born , yea , and in the womb , we are obnoxious to eternal wrath and torments , if our souls are then immediately created out of nothing ? for , to be just is to give every one his due ; and how can endless unsupportable punishments be due to innocent spirits , who but the last moment came righteous , pure , and immaculate out of their creators hands ; and have not done or thought any thing since , contrary to his will or laws , nor were in any the least capacity of sinning . i , but the first of our order , our general head and representative , sinned , and we in him ; thus we contract guilt as soon as we have a beeing , and are lyable to the punishment of his disobedience . this is thought to solve all , and to clear god from any shadow of unrighte●sness . but what ever truth there is in the thing it self , i think it cannot stand upon the hypothesis of the souls immediate creation nor yet justifie god in his proceedings . for , ( 1 ) if i was then newly created when first in this body ; what was adam to mee , who sinned above 5000 years before i came out of nothing ? if he represented me , it must be as i was in his loins , that is , in him as an effect in a cause . but so i was not , according to this doctrine ; for my soul ownes no father but god , its immediate progenitour . and what am i concern'd then in his sins , which had never my will or consent , more then in the sins of 〈◊〉 , or julius caesar ? nay , than in the sins of belzebub or lucifer ? and for my body , 't is most likely , that never an atom of his , ever came at mee ; or , if any did , he was no cause on 't . besides , that of it self is neither capable of sense , sin , guilt , nor punishment : or , ( 2 ) admitting that we become thus obnoxious assoon as in the body , upon the account of his default , how doth it comport with the divine justice , in one moment to make such excellent creatures , and in the next to render them so miserable , by thrusting them into a condition , so fatally obnoxious ; especially since they were capable of living and acting in bodies more perfect , and more accommodate to their new undesiled natures . certainly , could they have been put to their choice whether they would have come into being upon such termes , they would rather have been nothing for ever . and god doth not use to make his creatures so , as that , without their own fault , they shall have cause to unwish themselves . hitherto in this second general arg. i have dealt against those that believe and assert the original depravity of our natures : which those that deny , may think themselves not pinch't by or concern●d in ; since they think they do no such dishonour to the divine attributes , while they assert , that we were not made in so deplorable and depraved a condition , but have so made our selves by our voluntary aberrations . but neither is this a fit plaister for the sore , supposing our souls to be immediately created and so sent into these bodies . for still it seems to be a diminutive and disparaging apprehen●on of the infinite and immense goodness of god , that he should detrude such excellent creatures as our souls into a state so hazardous , wherein he seeth it to be ten thousand to one , but that they will corrupt , and defile themselves , and so make themselves miserable here , and to eternity hereafter . and certainly , be we as indifferent naturally to good and evill as can be supposed ; yet great are the disadvantages to virtue that all men unavoidably meet with , in this state of imperfection . for considering , that our infant and growing age is an age of sense , in which our appetites , and passions are very strong , and our reasons weak , and scarce any thing but a chain of imaginations , 't is i say great odds , but that we should be caryed to inordinacy , and exceed the bounds the divine laws have set us . so that our lower powers of sense and passions using to have the head , will grow strong and impetuous ; and thus 't is an hundred to one but we shall be rooted in vice , before we come to the maturity of our reasons , or are capable of the exercise of virtue . and wofull experience teacheth us , that most men run so far before they consider whither they are agoing , that the care and diligence of all their lives after , will scarce reclaim them . besides , the far greatest part of the world are led into wickednesse and all kinds of debauchery , by corrupt and vitious education . and 't is not difficult to observe what an inormous strength , bad education hath to deprave and pervert well dispos'd inclinations . which things consider'd , this way also methinks reflects a disparagement on the divine attributes : since by creating souls daily and putting them into such bodies , and such parts of the world as his infinite wisdome sees will debauch them , and pervert them from the ways of righteousnesse and happinesse , into those of vice and misery ; he deals with them lesse mercifully then a parent among us would with his off-spring . and to suppose god to have lesse goodnesse then his degenerate creatures , is to have very narrow apprehensions of his perfections , and to 〈◊〉 him of the honour due to his attributes . ( 3 ) it hath been urged with good probability by great and wise sages , that 't is an unbecomming apprehension of the majesty on high , to suppose him assistant to unlawful and unclean coitions , by creating a soul to animate the impure foetus . and to think , it is in the power of brutish lust to determine omnipotence to create a soul , whensoever a couple of unclean adulterers shall think fit to join in their bestial pleasures ; is methinks to have a very mean apprehension of the divine majesty and purity . this is to make him the worst of servants by supposing him to serve his creature's vices , to wait upon the vilest actions , and to engage the same infinite power that made the world for the perfecting what was begun by dissolute wantons . this argument was used of old by pious and learned origen , and hath been imployed in the same service since , by his modern defendents . but i foresee an evasion or two , that possibly with some may stand for an answer , the removal of which will clear the businesse . it may be pretended that god's attending to create souls for the supply of such generations , is but an act of his justice , for the detection , and consequently punishment , of such lawless offenders ; which therefore will be no more matter of disparagement then the waiting of an officer of justice to discover and apprehend a malefactour . but this subterfuge cannot elude the force of the argument , for it hath no place at all in most adulteries ; yea great injustice and injury is done many times by such illegitimate births ; the child of a stranger being by this means admitted to carry away the inheritance from the lawful off-spring . besides , god useth not ordinarily to put forth his almighty power to discover secret miscarriages , except sometimes for very remarkable and momentous ends , but leaves hidden iniqui●es to be the objects of his own castigations . and if discovery of the fault be the main end of such creations , methinks that might be done at a cheaper rate , that should not have brought so much inconvenience with it , or have exposed his own innocent and harmlesse off-spring to undeserv'd reproach and infamy . but further it may be suggested , that it is no more indecent for god to create souls to furnish those unlawful generations , then it is that a man should be nourisht by meat that he hath unlawfully come by , or that the cattle which he hath stoln should ingender with his own . but the difference of these instances from the case in hand is easily discernable ; in that the nourishment and productions spoken of , proceed in a set orderly way of natural causes , which work fatally and necessarily without respect to morall circumstances ; and there is no reason , it should be in the power of a sinful creature to ingage his maker to pervert or stop the course of nature , when he pleaseth . but in the case of creating souls , god is supposed to act by explicit and immediate will , the suspending of which , in such a case as this , is far different in point of credit and decorum , from his altering the setled laws he hath set in the creation , and turning the world upside-down . i might further add ( 4ly ) , that it seems very incongruous and unhandsome to suppose , that god should create a souls for the supply of one monstrous body . and of such prodigious productions there is mention in history . that 's a remarkable instance in sennertus , of a monster born at emmaus with two hearts , and two heads ; the diversity of whose appe●ites , perceptions and affections , testified that it had two souls within that bi-partite habitation . now , to conceive the most wise maker and contriver of all things , immediately to create two souls , for a single body , rather then suffer that super-plus of matter which constitutes the monstrous excrescence to prove effoete & inanimate , is methinks a derogatory apprehension of his wisdome , and supposeth him to act more ineptly in the great and immediate instances of his power , than in the ordinary course of nature about less noble and accurate productions . or , if it be pretended , that souls were sent into them while the bodies were yet distinct , but that after wards they grew into one : this , i say will not heal the breach that this hypothesis makes upon the divine wisdome ; it ●acitely reflecting a shameful oversight upon omniscience , that he should not be aware of the future coalescence of these bodies into one , when he made souls for them ; or at least , 't is to suppose him , knowingly to act ineptly . besides , that the rational soul is not created till the body , as to the main stroaks of it at least , is framed , is the general opinion of the assertours of daily creation ; so that then there is no roome for this evasion . and now one would think that an opinion so very obnoxious , and so lyable to such grand inconveniences , should not be admitted but upon most pressing reasons and ineludable demonstrations . and yet there is not an argument that i ever heard of from reason to inforce it , but only such as are brought from the impossibility of the way of traduction , which indeed is chargeable with as great absurdities , as that we have been discoursing of . 't is true , several scriptures are prest for the service of the cause ; but i doubt much against their intent and inclination . general testimonies there are to prove that god is the father and creatour of souls , which is equally true , whether we suppose it made just as it is united to these bodies , or did praeexist , and was before them ; but that it is just then created out of nothing when first it comes into these earthly bodies , i know not a word in the inspired writings that speaks it . for that saying of our saviour , my father worketh hitherto , and i work , is by the most judicious understood of the works of preservation and providence . those of creation being concluded within the first hebdomade , accordingly as is exprest in the history , that god on the seventh day rested from all his works . nor can there an instance be given of any thing created since , or is there any pretended , but that which hath been the subject of our inquiry ; which is no inconsiderable presumption , that that was not so neither ; since the divine way of working is not pari● colour or humoursome , but uniform , and consonant to the laws of exactest wisdome . so that for us to suppose that god , after the compleating . of his creation , and the laws given to 〈◊〉 things for their action , and continuanc● to be every moment working in a quit● other way in one instance of beings , tha● he doth in all besides ; is methinks a som● what odd apprehension , especially whe● no reason urgeth to it , and scripture silent . for such places as this [ the 〈◊〉 of the spirits of all flesh , the father 〈◊〉 spirits . the spirit returns to god 〈◊〉 gave it . the souls which i have mad● we are his off-spring . who formeth 〈◊〉 spirit of man within him , and the like signifie no more , but that our souls 〈◊〉 a nearer relation to god then our bodies as being his immediate workmanship made without any creature-interposal and more especially regarded by him but to inferre hence , that they 〈◊〉 then produced when these bodies 〈◊〉 generated , is illogicall and inconsequen● so that all that these scriptures will ser● for , is only to disprove the doctrine 〈◊〉 fraduction , but makes not a tittle for the ordinary hypothesis of daily creation against praeexistence . chap. iii. ( 2 ) traduction of souls is impossible , the reasons for it weak and frivolous , the proposal of praeexistence . thus then we have examind the first way of stating the soul's original , that of continual creation ; and finding no sure resting place for our inquiry here , we remove to the second . the way of traduction or seminal propagation . and the adherers to this hypothesis are of 2 sorts , viz. either such as make the soul to be nothing but a purer sort of matter , or of those that confess it wholly spiritual and immaterial . he dispatch the former , briefly strike at the root of their misconceit of the souls production , and shew it cannot be matter , be it as pure as can be conceived . therefore ( i ) if the soul be matter , then whatever perceptions or apprehensions it hath , or is capable of , they were let in at the senses . and thus the great patron of the hypothesis states it , in his leviathan , and other writings . but now clear it is that our souls have some conceptions , which they never received from external sense ; for there are some congenite implicite principles in us , without which there could be no sensation ; since the images of objects are very smal and inconsiderable in our brains , comparatively to the vastness of the things which they represent , and very unlike them in multitudes of other circumstances , so that 't were impossible we should have the sensible representation of any thing , were it not that our souls use a kind of geometry , or mathematick inference in judging of external objects by those little hints it finds in material impressions . which art and the principles thereof were never received from sense , but are presupposed to all sensible perceptions . and , were the soul quite vold of all such implicit notions , it would remain as senselesse as a stone for ever . besides , we find our minds fraught with principles logical , moral , metaphysical , which could never owe their original to sense otherwise , then as it gives us occasions of using them . for sense teacheth no general propositions , but only affords singulars for induction ; which being an inference , must proceed from an higher principle that ownes no such dependence on the senses as being found in the mind , and not deriv'd from any thing without . also we find in our selves mathematical notions , and build certain demonstrations on them , which abstract from sense and matter . and therefore never had them from any material power but from somthing more sublime and excellent . but this argument is of too large a consideration to be treated of here and therefore i content my self with those brief touches , and passe on . ( 2 ) if the soul be matter 't is impossible it should have the sense of any thing : for either the whole image of the object must be received in one point of this sensitive matter ; a thing absurd at first view , that such variety of distinct and orderly representations should be made at once upon a single atom ; or the whole image is imprest upon every point , and then there would be as many objects as there are points in this matter ; and so every thing would be infinitely multiplyed in our delusive senses . or finally , every part of the soul must receive a proportionable part of the image ; and then , how could those parts communicate their perceptions to each other , and what should perceive the whole ? this argument is excellently managed by the great dr. h. more , in whose writings this fond hypothesis is fully triumpht over , and defeated . since therefore the very lowest degree of perception , single and simple sense , is incompatible to 〈◊〉 body or matter , we may safely conclude , that the higher and nobler operations of imagining , remembring , reasoning , and willing must have a cause and source that is not corporeal . thus therefore those that build the souls traduction upon this ground of its being only body and modified matter , are disappointed in the foundation of but ( 2 ) another sort of assertors of traduction teach the soul to be spiritual and incorporeal , and affirm that by a vertue deriv'd from the first benediction , it can propagate its like ; one soul emitting another as the body doth the matter of generation . the manner of which spiritual production useth to be illustrated by one candles lighting another ; and a mans begetting a thought in anothers mind , without diminishing of his own . this is the most favourable representation of this opinion , that i can think on . and yet , if we nearly consider it , it will appear most absurd & unphilosophical for if one soul produce another , 't is either out of nothing or something praeexistent . if the former , 't is an absolute creation , which all philosophy concludes impossible for a creature . and if it be pretended that the parent doth it not by his proper natural virtue but by a strength imparted by god in the first blessing , increase and multiply , so that god is the prime agent , he only the instrument : i rejoin , that then either god hath thereby obliged himself to put forth a new and extraordinary power in every such occasion , distinct from his influence in the ordinary course of nature : or else ( 2 ) he only concurres by his providence , as he doth to our other natural actions , we having this ability bestowed upon our very natures . he that asserts the first , runs upon all the rocks that he would avoid in the former hypothesis of continual creation , and god will be made the cause of the sin and misery of his spotless and blameless creatures ; which absurdities he cannot shun by saying , that god , by interposing in such productions , doth but follow the rules of acting , which he first made while man was innocent . for certainly infinite goodnesse would never have tyed up it self to such laws of working , as he foresaw would presently bring unavoidable inconvenience , misery , and ruine upon the best part of his workmanship . and for the second way , it supposeth god to have no more to do in this action then in our eating and drinking . consequently , here is a creation purely natural . and ●methinks if we have so vast a power to ●ring the ends of contradictorys together , ●omthing out of nothing , ( which some deny to omnipotence it self ) t is much we cannot conscrve in being our creature 〈◊〉 produced , nor our own intimate selves , since conservation is not more then creation . and t is much , that in other thing we should give such few specimens of so vast an ability ; or , have a power so divine and excellent , and no faculty to discerne it by . again ( 2 ) if the soul be immediately produced out of nothing , be the agent who it will , god or the parent , it will be pure and sinlesse . for , supposing our parents to be our creators ; they make 〈◊〉 but as natural agents , and so can only transmit their natural qualities , but not their moral pravities . wherefore there can no better account be given from this way how the soul is so debauched and infected assoon as it comes into the body , 〈◊〉 in the former , and therefore it fails in the main end it is design'd for . thus we see then that the traduction of the soul supposing it to be produced out of nothing , cannot be defended . nor doth the second general way , yield any more relief to this hypothesis . for if it be made of any thing praeexistent , it is either of matter or spirit . the former we have undermin'd and overthrown already , in what was said against those , that hold it to be body . and if it be made out of any spiritual substance , it must be the soul of the parent , ( except we will revive the old enthusiastick conceit of its being a particle of the divine essence ) which supposition is against the nature of an immaterial being , a chief property of which , is to be indiscerpible . nor do the similitudes i mention'd in the proposal of the hypothesis , at all fit the businesse ; for one candle lights another , by separable emissions that passe from the flame of that which is kindled , to the ●ieke of the other . and flame is a body whose parts are in continual flux , as a ●iver . but the substance of the soul is stable , permanent , and indivisible , which quite makes it another case . and for a mans informing anothers mind with a thought which he had not conceived , it is not a production of any substance , but only an occasioning him to exertan operation of his mind which he did not before . and therefore makes nothing to the illustrating , how a soul can produce a soul , a substance distinct and without it self ; thus we see how desperate the case of the soul's original is in the hypothesis of traduction also . but yet to let it have fair play , wee 'l give it leave to plead it's cause ; and briefly present what is most material in its behalf . there are but two reasons that i can think of , worth a naming ( 1 ) a man begets a man , and a man he is not without a soul , therefore 't is pretended that the soul is begotten . but this argument is easily detected of palpable sophistry , and is as if one should argue , a man is mortall therefore his soul is mortall , or is fat and lusty therefore his soul is so . the absurdity of which kinds of reasoning lyes in drawing that into a strict and rigorous affirmation , which is only meant according to vulgar speech , and is true only , in some remarkable respect or circumstance . thus we say , a man begetts a man , because he doth the visible and only sensible part of him ; the vulgar , to whom common speech is accommodate , not taking so much notice of what is past the ken of their sences . and therefore body in ordinary speaking is oft put for person as here man for the body . sometimes the noblest part is us'd for the whole , as when 't is said 70 souls went down with jacob into egypt ; therefore such arguments as the assertours of traduction make use of , which are drawn from vulgar schemes of speech , argue nothing but the desperatenesse of the cause , that needs such pitiful sophistries to recommend it . such are these proofs which yet are some of the best i meet with , the seed of the woman shall break the serpents head ; 66 souls descended out of jacobs loins ; adam begat a son in his own likenesse , and such like . according to this rate of arguing the scripture may be made speak any thing that our humoursome phancies please to dictate . and thus to rack the sacred writings , to force them whether they will or no to bring evidence to our opinions ; is an affront to their authority that 's next to the denying on 't . i might adde ( 2 ) that begetting also hath a latitude , and in common speech signifies not a strict and philosophical production ; so that a man begets a man , though he only generates the body , into which fitly prepared descends a soul. and he that doth that upon which another thing necessarily follows , is said to be the cause of both . ( 2 ) the adherents to traduction use to urge , that , except the whole man soul and body be propagated , there is no account can be given of our original defilement . and scripture gives evident testimony to that early pollution ; for we are said to be conceived in sin , and transgressors from the womb. we have already seen that indeed the way of daily creating souls , cannot come off but with vilely aspersing the divine attributes . and it hath been hinted , that neither can traduction solve the business : for if the parent beget the soul out of nothing , it will be as pure and clean as if god himself were it's immediate creatour ; for though a clean thing cannot come out of an unclean , when any thing of the substance of the producent is imparted to the effect ; yet where 't is made out of nothing the reason is very different , yea , the soul in all the powers that are concern'd in this production is now as clean and pure as ever 't was ; for it is suppos'd to do it by a capacity given , at its first creation while pure and innocent ; in which respect it is not capable of moral contagion ; this being an ability meerly natural and plastick , and not at all under the imperium or command of the will the only seat of morall good and evill . or , if our souls are but particles and decerptions of our parents , then i must have been guilty of all the sins that ever were committed by my progenitors ever since adam ; and by this time , my soul would have been so deprav'd and debauch'd , that it would be now brutish , yea diabolical . thus then we see , that even upon this reason 't is necessary , to pitch upon some other hypothesis , to give an account of the pravity of our natures ; which both these fayl in the solution of . and , since the former committs such violence upon the honour of the divine attributes , since the latter is so contrary to the nature of things , and since neither can give any satisfaction in the great affairs of providence and our natures , or have any incouragement from the sacred volume ; 't is i think very excusable for us to cast our eies abroad , to see if there be no other way , that may probably unriddle those mysteries , and relieve the minds of anxious and contemplative inquirers . in which search , if we light on any thing that doth sweetly accord with the attributes of god , the nature of things , and unlocks the intricacies of providence ; i think we have found , what the two former opinions aim at , but cannot make good their pretences to . and may salute the truth with a joyfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore from the modern disputants , let us look towards the antient sages , those eastern sophi , that have fill'd the world with the same of their wisdome ; and since our inquiries are benighted in the west , let us look towards the east ; from whence 't is likely the desired light may display it self , and chase away the darknesse that covers the face of those theories . therefore it was the opinion of the indian brachmans , the persian magi , the aegyptian gymnosophists , the fewish rabbins , some of the graecian philosophers , and christian fathers , that the souls of men were created all at first ; and at several times and occasions upon forfeiture of their better life and condition , drop't down into these terrestrial bodies . this the learned among the jews made a part of their cabbala , and preten to have received it from their great law-giver , moses : which hypothesis , if it appear but probable to an impartial inquiry , will even on that account be preferrible to both the former , which we have seen to be desperate . chap. iv. ( praeexistence ) praeexistence cannot be disproved . scripture saith nothing against it . it 's silence is no prejudice to this doctrine , but rather an argument for it , as the case standeth . praeexistence was the common opinion of our saviour's times . how , probably , it came to be lost in the christian church . therefore let us see what title it can shew for our assent , or whether it can prove it self worthy of the patronage of those great authors that have owned it . ( 1 ) then , whether this doctrine be true or no , i m'e confident it cannot be proved false : for if all souls were not made together , it must be , either because god could not do it ; or because he would not , for the first , i suppose very few have such narrow conceptions of the divine power , as to affirm that omnipotence could not produce all those beings at first , which apart he is suppos'd to create daily ; which implies no contradiction , or as much as difficulty , to be conceived ; and which de facto he hath done in the case of angells . or , if inconsistence with any attribute should be pretended , that shall be prov'd quite otherwise hereafter ; and the amicable consistence of this hypothesis with them , yea the necessity of it , from this very consideration of the divine attributes , shall be argued in the process . therefore , whoever concludes that god made not all souls of old , when he produced the world out of nothing , must confesse the reason of this assertion to be , because he would not . and then i would ask him , how he came to know what he affirms so boldly ? who acquainted him with the divine counsells ? is there a word said in his revealed will to the contrary ? or , hath he by his holy penmen told us that either of the other waies was more suitable to his beneplaciture ? indeed , 't is very likely that a strong and ready phancy , possest with a perswasion of the falshood of this hypothesis , might find some half phrases in scripture , which he might suborne to sing to the tune of his imagination . for , in such a miscellaneous piece as the bible is , it will not be difficult for a man that 's strongly resolv'd against an opinion , to find somewhat or other that may seem to him to speak the language of his phancy ; and therefore it shall go hard , but that those whom their education or prejudice have ingaged against this hypothesis , will light on some obscure pieces of texts , and broken sentences or other , that shall seem to condemn what they disapprove of . but i am securely confident , that there is not a sentence in the sacred volume , from end to end , that ever was intended to teach , that all souls were not made of old ; or that , by a legitimate consequence , would inferre it . and if any there be that seem to look another way , i dare say they are collateral , and were never designed by the divine authors for the purpose they are made to serve , by the enemies of praeexistence . wherefore not to conceal any thing that with the least shew of probability can be pretended from the sacred volume in discountenance of the doctrine of praeexistence , i 'le bring into view whatever i know to have the least face of a testimony to the contrary , in the divine revelations . that so , when it shall appear that the most specious texts that can be alledg'd , have nothing at all in them to disprove the souls praeexistence , we may be secure that god hath not discovered to us in his written will , that 't was not his pleasure to create all souls together . therefore ( i ) , it may be pretended , that the doctrine of praeexistence comports not with that innocence and integrity in which the scripture determines adam to have been made . since it supposeth the descent into these bodyes to be a culpable lapse from an higher and better state of life , and this to be a state of incarceration for former delinquencies . to this i answer . ( 1 ) no one can object any thing to purpose against praeexistence from the unconceiveablenesse of it , untill he know the particular frame of the hypothesis , without which , all impugnations relating to the manner of the thing , will be wide of the mark , and but little to the businesse . therefore , if the objectour would have patience to wait till we come to that part of our undertaking , he would find that there was but little ground for such a scruple . but however to prevent all cavillings , in this place i 'le shew the invalidity of this objection . wherefore , ( 2 ) there is no necessity from the doctrine of praeexistence to suppose adam a delinquent , before his noted transgression in a terrestrial body : for considering , that his body had vast advantages above ours , in point of beauty , purity , and serviceablenesse to the soul , what harshness is there in conceiving that god might send one of those immaculate spirits that he had made , into such a tenement , that he might be his steward in the affairs of this lower family ; and an overseer , and ruler of those other creatures that he had order'd to have their dwelling upon earth . i am sure , there is no more contrariety to any of the divine attributes in this supposition , then there is in that , which makes god to have sent a pure spirit , which he had just made , into such a body . yea , ( 3 ) supposing that some souls fell , when the angells did ( which the process of our discourse will shew to be no unreasonable supposition ) this was a merciful provision of our maker , and a generous undertaking for a seraphick and untainted spirit . for by this means , fit and congruous matter is prepared for those souls to reside and act in , who had rendred themselves unfit to live and injoy themselves in more refined bodyes . and so those spirits that had sinn'd themselves into a state of silence and inactivity , are by this seasonable means , which the divine wisdome and goodnesse hath contriv'd for them , put once more into a capacity of acting their parts anew , and comming into play again . now if it seem hard to any to conceive how so noble a spirit in such an advantagious body , should have been impos'd upon by so gross a delusion , and submit so impotently to the first temptation ; he may please to consider , that the difficulty is the same , supposing him just then to have been made ; if we grant him but that purity and those great perfections both of will , and understanding , which orthodox theology allows him . yea again ( 4 ) i might ask what inconvenience there is in supposing , that adam himself was one of those delinquent souls , which the divine pitty and compassion had thus set up again ; that so , so many of his excellent creatures might not be lost and undone irrecoverabiy : but might act anew , though upon a lower stage in the universe : a due consideration of the infinite foecundity and fulnesse of the divine goodnesse will , if not warrant , yet excuse such a supposition . but now if it be demanded , what adam's standing had been to his posterity , had he continued in the state of innocence ; and how sin and misery is brought upon us by his fall , according to this hypothesis : i answer , that then among many other great priviledges , he had transsmitted downwards by way of natural generation that excellent and blessed temper of body ; which should have been like his own happy crasis . so that our apprehensions should have been more large and free , our affections more regular and governable ; and our inclinations to what is good and vertuous , strong and vigorous . for we cannot but observe in this state , how vast an influence the temper of our bodyes hath upon our minds ; both in reference to intellectual and moral dispositions . thus , daily experience teacheth us , how that , according to the ebb or flow of certain humours in our bodies , our witts are either more quick , free , and sparkling , or else more obtuse , weak , and sluggish . and we find that there are certain clean and healthy dispositions of body which make us cheerful , and contented ; others on the contrary ●orose , melancholly , and dogged . and 't is easie to observe how age or sicknesse sowres , and crabbs our natures . i might instance in allmost all other qualities of the mind , which are strangely influenc● and modifyed according to the bodie 's constitution . but none will deny so plain a truth ; and therefore i forbear to insist further on it . nor need i mention any more advantages ; so many , and such great ones , being consequent upon this . but our great protoplast and representative , falling through his unhappy disobedience , besides the integrity and rectitude of his mind , he lost also that blessed constitution of body , which would have been so great a priviledg to his off spring : so that it became now corrupt , weak , and indisposed for the nobler exercises of the soul ; and he could transmit no better to us , then himself was owner of . thus we fell in him , and were made miserable by his transgression . we have bodies convey'd to us , which strangely do bewitch and betray us . and thus we all bear about us the marks of the first apostacy . there are other sad effects of his defection , but this may suffice for my present purpose . thus we see how that the derivation of original depravity from adam is as clear in this hypothesis , as can be pretended in either of the other . and upon other accounts it seems to have much the advantage of both of them . as will appear to the unprejudiced in what is further to be discours'd of . finally , therefore , if the urgers of the letter of genesis of either side , against this hypothesis , would but consider , that the souls that descend hither , for their praevarication in another state , lye in a long condition of silence and insensibility , before they appear in terrestrial bodies ; each of them then might , from the doctrine of praeexistence thus stated , gain all the advantages which he supposeth to have by his own opinion , and avoid all those absurdities which he seeth the other run upon . if the assertours of daily creation think it clear from scripture that god is the father of spirits , and immediate maker of souls , they 'l find the same made good and assented to in this hypothesis . and if they are unwilling to hold — any thing contrary to the nature of the soul , which is immortal and indiscerpible , the doctrine of praeexistence amicably closeth with them in this also . and if the patrons of traduction would have a way , how sin and misery may be propagated from our first parent without aspersing the divine attributes , or affirming any thing contrary to the phaenomena of providence , and nature ; this hypothesis will clear the businesse ; it giving us so fair an account how we all dye in adam , without blotting the wisdome , justice , or goodnesse of god , or affirming any thing contrary to the appearances of nature . i have been the longer on this argument , because 't is like to be one main objection ; and we see it is so far from prejudicing , that it is no inconsiderable evidence of the truth of praeexistence . and now , besides this that i have named , i cannot think of any arguments from scripture against this doctrine , considerable enough to excuse a mention of them . however , if the candid reader will pardon the impertinency i 'le present to view what i find most colourable . therefore ( 2 ) , it may be some are so inadvertent as to urge against our souls having been of old , that , sacred writ says we are but of yesterday ; which expression of divine scripture , is questionlesse to be understood of our appearance on this stage of earth . and is no more an argument against our praeexistence , then that other phrase of his , before 〈◊〉 go hence , and bee no more , is against our future existence in an other state after the present life is ended . nor will it prove more the business it is brought for , then the expression of rachels weeping for her children because they were not , will inferre , that they were , absolutely nothing . nor can any thing more be made . ( 3 ) of that place in ecclesiastes , yea better is he than both they , ( meaning the dead and living ) which hath not yet been ; since , besides that 't is a like scheme of speech with the former , it seems more to favour , then discountenance praeexistence for what is absolutely nothing can neither be worse , nor better . moreover , we comming from a state of silence and inactivity when we drop into these bodies , we were before , as if we had not been ; and so there is better ground in this case , for such a manner of speaking , then in meer non-appearance ; which yet scripture phraseth a not being . and now i cannot think of any place in the sacred volume more that could make a tolerable plea against this hypothesis , of our souls having been before they came into these bodyes ; except ( 4 ) any will draw a negative argument from the history of the creation , concluding that the souls of men were not made of old , because there is no mention there , of any such matter . to which i return briefly , that the same argument concludes against the being of angells of whose creation there is no more say'd in the first story then of this inferiour rank of spirits , souls . the reason of which silence is commonly taken to be , because moses had here to do with a rude and illiterate people , who had few or no apprehensions of any thing beyond their senses , and therefore he takes notice to them of nothing but what was sensible and of common observation . this reason is given also why minerals were omitted . 't were an easy matter , to shew how the outward cortex , the letter of this history is adapted to mean and vulgar apprehensions , whose narrowness renders them incapable of sublimer speculations . but that being more then needs for our present purpose , i shall forbear to speak further of it . i might ( 2 ) further adde , that great and learned interpreters tell us , that all sorts of spirits , angels , and souls are symbolically meant by the creation of heaven , and light . and , if it were directly in the way of our present businesse , it might be made appear to be no improbable conjecture . but i referre him that is curious in this particular to the great restorer of the antient cabbala , the learned dr. h. more in his conjectura cabbalistica . and now from the consideration of the silence of the first history , we descend to the last and most likely to be urged scruple , which is to this purpose . ( 5 ) we are not to step beyond the divine revelations , and since god hath made known no such doctrine as this , of the souls praeexistence any where in his word , we may reasonably deny it , or at least have no ground to imbrace it . this is the most important objection of all the rest , and most likely to prepossess timerous and wary inquirers against this hypothesis ; wherefore i conceive that a full answer to this doubt , will prevent many scrupulous haesitations , and make way for an unprejudic'd hearing of what i have further to alledg in the behalf of this opinion and ( 1 ) i wish that those that urge scripture silence to disprove praeexistence would consider , how silent it is both in the case of daily creation , and traduction , we have seen already that there is nothing in sacred writ to warrant either , but only such generalls from which the respective patrons of either doctrine would inferre their own conclusion , though indeed they all of them with better right and congruity prove praeexistence . ( 2 ) i suppose those that argue from scripture-silence in such cases mistake the design of scripture , which is not to determine points of speculation , but to be a rule of life and manners . nor doth it otherwise design the teaching of doctrinals , then as they have a tendency to promote the divine life , righteousnesse , and holinesse . it was never intended by it's inspired authors to fill our heads with notions , but to regulate our disorderly appetites and affections , and to direct us the way to a nobler happinesse . therefore those that look for a systeme of opinions in those otherways-designed writings , do like him that should see for a body of natural philosophy , in epictetus his moralls , or seneca's epistles . ( 3 ) christ and his apostles spoke and writ as the condition of the persons with whom they dealt administred occasion , as did also the other pen-men . therefore doubtlesse there were many noble theories which they could have made the world acquainted with , which yet for want of a fit occasion to draw them forth were never upon record . and we know , few speculative truths are deliver'd in scripture , but such as were call'd forth by the controversies of those times : and praeexistence was none of them , it being the constant opinion of the jews , as appears by that question , master , was it for this man's sin or his fathers , that he was born blind , which supposeth it of the disciples also . wherefore ( 4 ) there was little need of more teaching of that , which those times were sufficiently instructed in : and indeed , as the case stands , if scripture-silence be argumentative , 't wil be for the advantage of praeexistence ; since it being the then common opinion , and the disciples themselves being of that belief 't is very likely , had it been an errour , that saviour saviour or his apostles would have witnest against it . but there being not a word let fall from them in disapprooval of that opinion , though sometimes occasions were administred ( as by the question of the disciples , and some other occurrences ) 't is a good presumption of the soundnesse of it . now that praeexistence was the common opinion of the jews , in those times might be made good with full and convictive evidence , were it worth our labour to insist much upon this inquiry ; but this being only a by consideration , a brief touch of it will suffice us . one of the great rabbins therefore , mr. ben israel in his problems de creatione , assures us , that praeexistence was the common belief of all wise men among the jews , without exception . and the author of the book of wisdome , who certainly was a jew , probably philo , plainly supposeth the same doctrine in that speech , for i was a witty child , and had agood spirit , wherefore the rather being good , i came into a body un●filed . as also did the disciples in their foremention'd question to our saviour ; for except they supposed , that he might have si●ned before he was born , the question had been senslesse and impertinent . again , when christ 〈◊〉 them , whom men said he was they answered , that some said john the baptist , others elias , others jeremias or one of the prophets , which sayings of theirs suppose their beliefe of a metempsychosis & consequently of praeexistence . these , one would think , were very proper occasions for our saviour to have rectified his mistaken followers , had their supposition been an errour , as he was wont to do in cases not more considerable . therefore if the enemies of praeexistence will needs urge scriptures supposed silence against it ; they have no reason to take it amisse if i shew them how their argument recoyls upon themselves , and destroies their own cause , instead of their adversaries . ( 5 ) besides , there were doubtlesse many doctrines entertain'd by the apostles and the more learned of their followers , which were disproportion'd to the capacities of the generality , who hold but little theory . there was strong meat for the more grown and manly christians , as well as milk for babes , and weaker constitutions . now scripture was design'd for the benefit of the most , and they could little understand , and lesse make use of a speculation so remote from common conceit , as praeexistence . among us , wise men count it not so proper to deal forth deep and mysterious points in divinity to common and promiscuous auditories . wherefore the apostles and others of their more improv'd and capable disciples might have had such a doctrine among them , though it were never expresly defined in their publique writings . and the learned origen and some other of the antients affirme that praeexistence was a cabbala which was handed down from the apostolick ages , to their times ; and we know those were early , and had therefore better advantages of knowing the certainty of such a tradition , then we at so vast a distance . nor need any wonder how it came at length to be lost , or at least kept but among a few , who considers the grossnesse of succeeding ages , when such multitudes could swallow the dull and coorse anthropomorphite doctrines ; much lesse , if he reflects upon that black night of barbarick ignorance which spread it self over this western world , upon the incursion of those rude and unciviliz'd nations that ' ore-ran the empire : out of which darknesse , 't was the work of some centuries to recover the then obscured region of civility and letters . moreover , it would allay the admiration of any one inquisitive in such researches , when he shall have taken notice of the starting up and prevailing of school-divinity in the world , which was but aristotles philosophy theologiz'd . and we know that philosophy had the luck to swim in the general esteem and credit , when platonis● and the more antient wisdome , a branch of which , praeexistence was ; were almost quite sunk and buried . so that a theology being now made , out of aristotelian principles , 't is no wonder that praeexistence was left out , nothing being suppos'd to have been said of it , by the great author of that philosophy ; and his admiring sectators were loath to borrow so considerable a theory , from their masters neglected rival , plato . but 〈◊〉 at once to remove this stone of offence out of the way , i think scripture is not so silent in this matter as is imagin'd . and i 'me confident , more can be said from those divine writings in behalf of praeexistence , then for many opinions , that it's opposers are very fond of , and think to be there evidently asserted . and had this been a commonly received doctrine , and mens witts as much exercis'd for the defence on 't , as they have been for the common dogmata , i nothing doubt , but that scriptures would have been heaped up in abundance for it's justification , and it would have been thought to have been plainly witnest to , in the inspired volume . for , as mens phancies wil readily furnish them with a proof of that , of whose truth they are strongly prepossessed ; so , on the contrary , they 'l be very backward to see any evidence of that which is strange to them , and which hath alwaies been reputed an absurdity . but my scripture-evidence is not so proper for this place , i intending to make it an argument by it self . therefore if the urger of this objection , will but have a little patience till i come so far on the way of my discourse , i hope he may be satisfied that praeexistence is not such a stranger to scripture as he conceits it . chap. v. reasons against praeexistence answered . our forgetting the former state is no argument to disprove it : nor are the other reasons that can be produc'd , more conclusive . the proof of the possibility of praeexistence were enough , all other hypotheses being absurd and contradictious . but it is prov'd also by positive arguments . now therefore to proceed , let us look back upon our progresse , and so enter on what remains ; we have seen , that god could have created all souls at first had he so pleased , and that he hath revealed nothing in his written will to the contrary . and now if it be found also , that he hath not made it known to our reasons that 't was not his will to do so , we may conclude this first particular , that no one can say , that the doctrine of praeexistence is a falshhood . therefore let us call to account the most momentous reasons that can be laid against it , and we shall find that they all have not weight enough in the least to move so rational and solid an opinion . ( 1 ) then , 't is likely to be urged , that had we lived and acted in a former state , we should doubtlesse have retain'd some remembrance of that condition ; but we having no memory of any thing backwards before our appearance upon this present stage , it will be thought to be a considerable praesumption , that praeexistence is but a phancy . but i would desire such kind of reasoners to tell me , how much they remember of their state and condition in the womb , or of the actions of their first infancy . and i could wish they would consider , that not one passage in an hundred is remembred of their grown and riper age . nor doth there scarce a night passe but we dream of many things which our waking memories can give us no account of ; yea old age and some kinds of diseases blot out all the images of things past , and even in this state cause a totall oblivion . now if the reasons why we should lose the remembrance of our former life be greater , then are the causes of forgetfulnesse in the instances we have produced , i think it will be clear , that this argument hath but little force against the opinion we are inquiring into . therefore if we do but reflect upon that long state of silence and inactivity that we emerged from , when we came into these bodies ; and the vast change we under-went by our sinking into this new and unwonted habitation , it will appear to the considerate , that there is greater reason why we should have forgotten our former life , then any thing in this . and if a disease or old age can rase out the memory of past actions , even while we are in one and the same condition of life , certainly so long and deep a swoon as is absolute insensibility and inertnesse , may much more reasonably be thought to blot our the memory of an other life , whose passages probably were nothing like the transactions of this . and this also might be given as an other reason of our forgetting our former state , since usually things are brought to our remembrance by some like occurrences . but ( 2 ) some will argue , if this be a state of punishment for former misearriages how comes it about then , that 't is a better condition then that we last came from viz. the state of silence and insensibility . i answer , that if we look upon our present terrestrial condition an an effect of our defection from the higher life , and in reference to our former happinesse lost by our own default , 't is then a misery , and a punishment . but if we compare our now-being with the state of inactivity we were deliver'd from , it may then be call'd an after-game of the divine goodnesse , and a mercy . as a malefactor , that is at first put into a dark and disconsolate dungeon , and afterwards is remov'd to a more comfortable and lightsome prison , may acknowledge his remove to be a favour and deliverance compared with the place he was last confined to ; though with respect to his fault and former liberty , even this condition is both a mulct and a misery . it is just thus in the present case , and any one may make the application . but it will be said , ( 3 ) if our souls liv'd in a former state did they act in bodies , or without them ? the former they 'l say is absurd , and the latter incongruous and unlikely ; since then all the powers the soul hath to exert in a body , would have been idle and to no purpose . but ( 1 ) the most that can be argued from such like objections , is , that we know not the manner of the thing ; and are no arguments against the assertion it self . and were it granted that the particular state of the soul before it came hither is inconceivable , yet this makes no more against it , then it doth against it's after-condition ; which these very objectors hold to be so , as to the particular modus . but ( a ) why is it so absurd that the soul should have actuated another kind of body , before it came into this ? even here 't is immediately united to a purer vehicle , moves and acts the grosser body by it ; and why then might it not in its former and purer state of life have been join'd only to such a refined body , which should have been suitable to its own perfection and purity ? i 'me sure , many , if not the most of the antient fathers thought angells themselves to be embodyed , and therefore they reputed not this such a grosse absurdity . but an occasion hereafter will draw our pen this way again , and therefore i pass it to a third return to this objection . ( 3 ) therefore , though it were granted that the soul lived afore-times without a body , what greater incongruity is there in such a supposition , then that it should live and act after death without any union with matter or any body whatsoever , as the objectors themselves conceive it doth ? but all such objections as these will fly away as mists before the sun , when we shall come particularly to state the hypothesis . and therefore i may be excused from further troubling my self and the reader about them here . especially since , as hath been intimated , they prove nothing at all , but that the objectors cannot conceive vvhat manner of state that of praeexistence was , which is no prejudice to the opinion it self ; that our souls were extant before these earthly bodies . thus then i hope i have clearly enough made good that all souls might have been created from the beginning ; for ought any thing that is made known , either in the scriptures or our reasons to the contrary . and thereby have remov'd those prejudices that would have stood in the way of our conclusion . wherefore we may now without controul , from our proof of , that it may be so , pass on to enquire , whether indeed it is so ; and see , whether it may as well be asserted , as defended . and truly considering that both the other ways are impossible , and this third not at all unreasonable , it may be thought needlesse to bring more forces into the field to gain it the victory , after its enemies are quite scattered and defeated . yet however , for the pomp and triumph of truth , though it need not their service we shall add some positive arguments , whereby it may appear , that not only all other ways are dangerous and unpassable , and this irreproveable ; but also that there is direct evidence enough to prove it solid and rational . and i make my first consideration of this kind , a second argument . chap. vi. a second argument for praeexistence drawn from the consideration of the divine goodnesse , which alwaies doth what is best . ( 2 ) then , whoever conceives rightly of god , apprehends him to be infinite and immense goodnesse , who is alwaies shedding abroad of his own exuberant fulnesse : there is no straightness in the deity , no bounds to the ocean of love. now the divine goodnesse referrs not to himself , as ours extends not unto him . he acts nothing for any self-accomplishment , being essentially and absolutely compleat and perfect . but the object and term of his goodnesse is his creatures good and happinesse , in their respective capacities . he is that infinite fountain that is continually overflowing ; and can no more cease to shed his influences upon his indigent dependents then the sun to shine at noon . now as the infinite goodnesse of the deity , obligeth him alwaies to do good , so by the same reason to do that which is best ; since to omit any degrees of good would argue a defect in goodnesse , supposing wisdome to order , and power to execute . he therefore that supposeth god not alwaies to do what is best , and best for his creatures ( for he cannot act for his own good ) apprehends him to be lesse good then can be conceived , and consequently not infinitely so . for what is infinite , is beyond measure and apprehension . therefore to direct this to our purpose , god being infinitely good and that to his creatures , and therefore doing alwaies what is best for them , methinks it roundly follows that our souls lived and injoy'd themselves of old before they came into these bodies . for since they were capable of living and that in a much better and happier state long before they descended into this region of death and misery ; and since that condition of life and self-enjoyment would have been better , then absolute not-being , may we not safely conclude from a due consideration of the divine goodnesse , that it was so ? what was it that gave us our being , but the immense goodnesse of our maker ? and why were we drawn out of our nothings but because it was better for us to be , then not to be ? why were our souls put into these bodies , and not into some more squallid and ugly ; but because we are capable of such , and 't is better for us to live in these , then in those that are lesse sutable to our natures ? and had it not been better for us , to have injoy'd our selves and the bounty and favours of our maker of old , as did the other order of intellectual creatures ; then to have layn in the comfortless night of nothing till 'tother day ! had we not been better on 't to have lived and acted in the joyful regions of light and blessednesse with those spirits that at first had being , then just now to jump into this sad plight , and state of sin and wretchednesse . infinite power could as well have made us all at once , as the angells , and with as good congruity to our natures we might have liv'd and been happy without these bodies , as we shall be in the state of separation : since therefore it was best for us , and as easy for our creatour so to have effected it , where was the defect , if it was not 〈◊〉 〈◊〉 not this to 〈◊〉 his goodnesse ! and to straight-lace the divine beneficence . and doth not the contrary hypothesis to what i am pleading for , represent the god of love as lesse good and bountiful , then a charitable mortall , who would neglect no opportunity within his reach of doing what good he could to those that want his help and assistance ? i confesse , the world generally have such narrow and unbecomming apprehensions of god , and draw his picture in their imaginations so like themselves , that few i doubt will feel the force of this argument ; and mine own observation makes me enter the same suspicion of its successe that some others have who have used it . 't is only a very deep sense of the divine goodnesse can give it any perswasive energy . and this noble sentiment there are very few that are possest of . however to lend it what strength i can , i shall endeavour to remove some prejudices that hinder it's force and efficacy ; and when those spots and scum are wiped away that mistake and inadvertency have fastned on it , 't will be illustrious by its own brightnesse . chap. vii . this first evasion , that god acts freely , and his meere will is reason enough for his doing , or forbearing any thing , overthrown by four considerations . some incident evasions , viz. that gods wisdome , or his glory , may be contrary to this display of the divine goodnesse , in our being made of old , clearly taken off . ( 1 ) therefore , will some say , god worketh freely , nor can he be oblig'd to act but when he pleaseth . and this will and pleasure of his is the reason of our beings , and of the determinate time of our beginning . therefore if god would not that we should have been made sooner , and in a better state of life , his will is reason enough and we need look no further . to this evasion , i thus reply . ( 1 ) 't is true indeed , god is the most free agent , because none can compell him to act , none can hinder him from acting . nor can his creatures oblige him to any thing . but then ( 2 ) the divine liberty and freedome consists not in his acting by meer arbitrarious will as disujnct from his other attributes . for he is sayd to act according to the counsell of his own will. so that his wisdome and goodness are as it were the rules whereby his will is directed . therefore though he cannot be obliged to act by any thing without himself , yet he may by the laws of his own essential rectitude and perfection . wherefore i conceive he is said , not to be able to do those things ( which he might well enough by absolute power ) that consist not with his ever blessed attributes . nor by the same reason can he omit that which the eternal law of his most perfect nature ob●geth him to . the summe is , god never acts by meer will or groundlesse humour , that is a weaknesse in his imperfect creatures ; but according to the immutable rules of his ever blessed essence . and therefore , ( 3 ) t is a derogation from his infinite majesty to assert any thing contrary to his goodnesse upon pretence of his will and pleasure . for whatever is most suteable to this most blessed attribute , and contradicts no other , that be sure he willeth . wherefore ( 4 ) if it be better , and more agreeable to the divine goodnesse that we should have been in an happier state , before we came into these bodies , gods will cannot then be pretended to the contrary , especially it having been proved already , that he hath no way revealed any such will of his ) but rather it is demonstratively clear that his will was , it should be so . since as god never acts in the absence of his wisdome and goodnesse , so neither doth he abstain from acting when those great attributes require it . now if it be excepted again ( 2 ) that 't is true that this hypothesis is most sutable to the divine goodnesse and the consideration of that alone would inferre it . but how know we but his wisdome contradicts it . i return briefly , that if it be confest to be so correspondent to , and inferrible from one attribute , and cannot be prov'd inconsistent with another , my businesse is determin'd . therefore let those that pretend an inconsistence , prove it . ( 2 ) the wisdome of god is that attribute and essential perfection , whereby the divine actions are directed to their end , which is alwaies good , and best : therefore to do that which is best cannot thwart the divine wisdome , but alwaies includes and supposeth it . whence it follows , that what so comports with goodnesse , cannot stand opposite to wisdome . wisdome in god being indeed nothing else but goodnesse , contriving and directing for the creature 's good and happinesse . for we must remember , what was said above , that what is infinitely full and perfect , can have no ends for any self-advantage ; and therefore the ends of the divine wisdome are somthing without himself , and consequently the good and perfection of his creatures . so that unlesse it can be prov'd to have been contrary to ours , or any other creatures good , that we should have been extant as soon as the light , it cannot be concluded to have any contradiction to the divine wisdome . but it will be said again ( 3 ) gods glory is his great end , for the promoting of which his wisdome directs all his actions ; and consequently , that which may be best for the creature , may not be so conducive to the divine glory , and therefore not agreeable with his wisdome . now though i think the world hath a very mistaken apprehension of gods glory , yet i shall not here ingage in more controversies , then i must needs . t is enough for my present purpose to intimate ; that gods glory is no by-end or self-accumulation , nor an addition of any thing to him which he was not eternally possest of ; nor yet is it any thing that stands in opposition to the good of his creation : but the display and communication of his excellencies ; among the which , his goodnesse is not the least considerable , if it be not that most divine and fundamental attribute which gives perfection to all the rest . so that we may assure our selves , that when ever his goodness obligeth him to action , his glory never stands in opposition . for even this is his glory to communicate to his creatures sutably to his own absolute fulness , and to act according to the direction of his essential perfections , yea , though we should state his glory to consist alone , in the honour and renown of his attributes , yet even then the hypothesis of our having been made in the beginning will accumulate to his praises , and represent him to his creatures as more illustrious ; since it is a more magnificent apprehension of his goodnesse , and cleares his other attributes from those stains of dis-repute that all other suppositions cast upon them . and though his glory should consist , as too many fondly imagine , in being praised and red by his creatures , even on this account also it would have obliged him to have made us all of old , rather then opposed it ; since , then , his excellencies had been sung forth by a more numerous quire , in continual hallelujahs . now if it should be urged , that god made all things for himself , and therefore is not obliged to consult the good of his creatures in all his actions . i rejoin , that god's making all things for himself , can argue no more then his making all things for his own ends , viz. the ends of goodnesse . besides , the best criticks make that place to speak no more but this , that god orders all things according to himself ; that is , according to the rules of his own nature and perfections . thus then we see that for god to do that which is best for his creatures , is neither contrary to his will and pleasure , his wisdome , nor his glory , but most consonant to all of them . and therefore since the praeexistence of souls , is so agreeable to the divine goodnesse , and since nothing else in the deity opposeth , but rather sweetly conspires with it , methinks this argument were enough to conclude it . but yet there are other ev●sions which would elude this demonstration , i shall name the most considerable and leave it to the judicious to determine , whether they can disable it . chap. viii . a second general evasion , viz that our reasons cannot tel what god should do , or what is best , overthrown by several considerations . as is also a third , viz. that by the same argument god would have been obliged to have made us impeccable , and not liable to misery . wherefore the second general evasion is , that our reasons cannot conclude what god 〈◊〉 , there being vast fetches in the divine wisdome which we comprehend not , nor can our natural light determine what is best . i answer ( 1 ) our saviour himself , who was the best judge in the case , teacheth us , that the reason of a man may in some things conclude what god will do in that saying of his , if ye being evill , know how to give good things to your children , much more shall your father which is in heaven give his spirit to them that ask him . plainly intimating , that we may securely argue from any thing that is a perfection in our selves , to the same in god. and if we , who are imperfectly good , will yet do as much good as we can , for those we love and tender ; with greater confidence may we conclude , that god who is infinitely so , will conferre upon his creatures whatever good they are capable of . thus we see our saviour ownes the capacity of reason in a case that is very near the same that we are dealing in . and god himself appeals to the reasons of men to judge of the righteousnesse and equity of his ways . ye men of israel and inhabitants of jerusalem , judg between me and my vineyard , which place i bring to shew that meer natural reason is able to judge in some cases what is fit for god to do , and what is sutable to his essence and perfections . and if in any , methinks ( 2 ) its capacity in the case before us should be own'd as soon as in any . for if reason cannot determine and assure us , that a blessed and happy being is better then none at all ; and consequently , that it was best for our souls to have been , before they were in this state of wretchedness ; and thence conclude , that it was very congruous to the divine goodness to have made us in a former and better condition ; i think then ( 1 ) that it cannot give us the assurance of any thing , since there is not any principle in metaphysicks or geometry more clear then this , viz. 〈◊〉 an happy being , is better than absolute not-being . and if our reasons can securely determine this , 't is as much as we need at present . or if this be not certain , how vain are those learned men that dispute whether a state of the extremest misery a creature is capable of , and that everlasting , be not better then non-entity . ( 2 ) if we cannot certainly know that it had been better that we should have exsisted in a life of happiness , proportion'd to our natures of old , then have been meer nothing , till some few years since ; we can never then own or acknowledg the divine goodness to us in any thing we injoy . for if it might have been as good for us not to bee , as to bee , and happily ; then it might have been as good for us to have wanted any thing else that we enjoy , as to have it : and consequently , we cannot own it as an effect of god's goodness that he hath bestowed any blessing on us . for if being be not better , then not-being , then 't is no effect of goodnesse that we are ; and if so , then 't is not from goodnesse that we have any thing else , since all other things are inferiour to the good of being . if it be said , it had been better indeed for us , to have lived in a former and happier state ; but , it may be , it had not been so for the universe ; and the general good is to be preferr'd before that of particulars . i say then , and it may serve for a ( 3 ) answer to the general objection . if we may deny that to be done by almighty goodness , which is undoubtedly best for a whole species of his creatures , meerly on this account , that , for ought we know , it may be for the advantage of some others , though there be not the least appearance of any such matter ; we can never then argue any thing from the divine goodness . it can never then be prov'd from that glorious attribute , that he hath not made some of his creatures on purpose that they might be miserable ; nor can it be concluded thence , that he will not annihilate all the pure and spotless angells ; both which i suppose , any sober inquirer will think congruously deducible from the divine goodness . and if to say , for ought we know , it may be best for some other creatures , that those should be miserable , and these annihilated , be enough to disable the argument ; on the same account we shall never be able to prove ought from this , or any other attribute . i might adde , ( 2 ) there is not the least colourable pretence for any such suspicion . for , would the world have been too little to have contain'd those souls , without justling with some others ? or , would they by violence have taken any of the priviledges of the other intellectual creatures from them ? if so , how comes it about that at last they can all so wel consist together ? and , could other creatures have been more disadvantag'd by them , when they were pure and innocent , then they will at last , when they are so many of them debauched and depraved ? ( 3 ) if this be enough to answer an argument , to say , for ought we know , it may be thus and thus , when there is not the least sign or appearance of any such thing , then nothing can ever be proved , and we are condemned to everlasting scepticism . we should never for instance , from the order , beauty , and wise contrivance of the things that do appear , prove there is a god , if it were sufficient to answer , that things are indeed so made in this earth , on which we are extant ; but , it may be , they are framed very odly , ridiculously , and ineptly in some other worlds , which we know nothing of . if this be answering , any thing might be answered . but there is yet another objection against mine argument from the divine goodnesse which looks very formidably at a distance , though when we come near it , we shall find , it will not bear the tryall . and it may thus be urged . ( 3 ) if the goodnesse of god always obligeth him to do what is best , and best for his creatures , how is it then , that we were not made impeccable , and so not obnoxious to misery ? or how doth it consist with that overflowing goodness of the deity , that we were let to lye in a long state of silence and insensibility , before we came into these bodies ? this seems a pressing difficulty , but yet there 's hopes we may dispatch it . therefore , ( 1 ) had we been made impeccable , we should have been another kind of creatures then now ; since we had then wanted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty of will to good and evill , which is one of our essential attributes . consequently , there would have been one species of beings wanting to compleat the universe ; and it would have been a slurre to the divine goodnesse not to have given being to such creatures as in the id● were fairly possible ; and contradicted no other attribute . yea , though he foresaw that some would sin , and make themselves miserable , yet the foreseen lapse and misery of those , was not an evill great enough to over-ballance the good the species would reap by being partakers of the divine goodnesse in the land of the living ; therefore however , 't was goodnesse to give such creatures being . but it will be urged upon us , if liberty to good and evil be so essential to our natures , what think we then of the blessed souls after the resurrection ; are not they the same creatures , though vvithout the liberty of sinning ? to return to this ; i think those that affirm , that , the blessed have not this natural liberty as long as they are united to a body , and are capable of resenting it's pleasures , should do well to prove it . indeed they may be morally immutable and illapsable : but this is grace , not nature ; a reward of obedience , not a necessary annex of our beings . but will it be said , why did not the divine goodnesse endue us all with this morall stability ? had it not been better for us to have been made in this condition of security , then in a state so dangerous ? my return to this doubt will be a second answer to the main objection . therefore secondly , i doubt not , but that 't is much better for rational creatures , that this supream happiness should be the reward of vertue , rather then 〈◊〉 upon our natures . for , the procurement of that which we might have mist of , is far more sensibly gratifying , then any necessary and unacquired injoyment ; we find a greater pleasure in what we gain by industry , art , or vertue , then in the things we were born to . and had we been made secure from sin , and misery from the first moment of our being , we should not have put so high a rate and value upon that priviledge . ( 3 ) had we been at first establisht in an impossibility of lapsing into evill ; then many choise vertu's , excellent branches of the divine life had never been exercis'd , or indeed have been at all . such are patience , faith , and hope ; the objects of which are , evill , futurity , and uncertainly . yea , ( 4 ) had we been so fixt in an inamissible happinesse from the beginning , there had then been no vertue in the world ; nor any of that matchlesse pleasure which attends the exercise thereof . for vertue is a kind of victory , and supposeth a conflict . therefore we say , that god is good and holy , but not vertuous . take away a possibility of evill , and in the creature there is no morall goodnesse . and then no reward , no pleasure , no happinesse . therefore in summe ( 5ly ) , the divine goodnesse is manifested in making all creatures sutably to those id●as of their natures , which he hath in his all-comprehensive wisdome . and their good and happinesse consists in acting according to those natures , and in being furnisht with all things necessary for such actions . now the divine wisdome is no arhitrary thing , that can change , or alter those setled immutable idaea's of things that are there represented . it lopps not off essential attributes of some beings , to inoculate them upon others : but , distinctly comprehending all things , assigns each being it's proper nature , and qualities . and the divine goodnesse , according to the wise direction of the eternal intellect , in like distinct and orderly manner produceth all things : viz. according to all the variety of their respective ideaas in the divine wisdome . wherefore as the goodness of god obligeth him not to make every planet a 〈◊〉 star , or every star , a sun ; so neither doth it oblige him to make every degree of life , a rational soul , or every soul , an impeccable angell . for this were to tye him to contradictions . since therefore , such an order of beings , as rational and happy , though free , and therefore mutable , creatures , were distinctly comprehended in the divine wisdome ; it was an effect of god's goodness , to bring them into being , even in such a condition , and in such manner , as in their eternal idaeas they were represented . thus then we see , it is not contrary to the infinite plenitude of the divine goodness that we should have been made peccable and lyable to defection . and being thus in our very essential constitutions lapsable ; 't was no defect in the goodnesse of our maker that he did not interpose by his absolute omnipotence to prevent our actual praevarication and apostacy . since his goodnesse obligeth him not to secure us upon any terms whatever , but upon such , as may most promote the general good & advantage . and questionless , 't was much better that such , as would wilfully depart from the laws of their blessed natures , and break through all restraints of the divine commands , should feel the smart of their disobedience ; then that providence should disorder the constitution of nature to prevent the punishment , which they drew upon themselves : since those apostate spirits , remain instances to those that stand , of the divine justice , and severity against sinners , and so may contribute not a little to their security . and for that long night of silence , in which multitudes of souls are buried before they descend into terrestrial matter , it is but the due reward of their former disobedience ; for which , considering the happy circumstances in which they were made , they deserv'd to be nothing for ever . and their re-instating in a condition of life & self-injoyment after so highly culpable delinguencies , is a great instance of the over-flowing fulnesse of the divine compassion and benignity . thus then we see , that gods making us lapsable and permitting us to fall , is no prejudice in the least to the infinite faecundity of his goodness , and his making all things best . so that mine argument for praeexistence bottomn'd on this foundation , stands yet firm and immoveable , notwithstanding the rude assault of this objection . from which i pass to a fourth . chap. ix . a ( 4th ) objection against the argument from god's goodness viz. that it will conclude as well that the world is infinite and eternal , answered . the conclusion of the second argument for praeexistence . therefore fourthly , it will be excepted , if we may argue from the divine goodness , which always doth what is best , for the praeexistence of souls ; then we may as reasonably thence conclude , that the world is both infinite and eternal , since an infinite communication of goodnesse is better then a finite . to this , because i doubt i have distrest the readers patience already , i answer briefly . ( 1 ) every one that believes the infiniteness of gods goodness is as much obliged to answer this objection , as i am . for it will be said , infinite goodness doth good infinitely , and consequently the effects to which it doth communicate are infinite . for if they are not so , it might have communicated to more , and thereby have done more good then now 't is supposed to do , and by consequence now is not infinite . and to affirm that goodnesse is infinite , where what it doth and intends to do is but finite , will be said to be a contradiction , since goodness is a relative term , and in god always respects somewhat ad extra . for he cannot be said to be good to himself , he being a nature that can receive no additional perfection . wherefore this objection makes no more against mine argument , then it doth against the infinity of the divine goodness , and therefore i am no more concern'd in it then others . yea ( 2ly . ) the scripture affirms that which is the very strength of mine argument , viz. that god made all things best ; very good , saith our translation : but the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle of the superlative . and therefore every one that owns it's sacred authority is interested against this objection . for it urgeth , it had been far more splendid , glorious , and magnificent for god to have made the universe commensurate to his own immensity ; and to have produced effects of his power and greatness , where ever he himself is , viz. in infinite space and duration , then to have confined his omnipotence to work only in one little spot of an infinite 〈◊〉 capacity , and to begin to act but 'tother day . thus then the late creation , and finiteness , of the world , seem to conflict with the undoubted oracle of truth as well as with mine argument , ment , and therefore the objection drawn thence is of no validity . ( 3 ) those that have most strenuously defended the orthodox doctrine against the old opinion of the eternity and infinity of the world , have asserted it to be impossible in the nature of the thing . and sure the divine benignity obligeth him not to do contradictions ; or such things , as in the very notion of them , are impossible . but in the case of praeexistence , no such thing can be reasonably pretended , as above hath been declared ; and therefore there is no escaping by this evasion neither . nor can there any thing else be urged to this purpose , but what whoever believes the infinity of the divine bounty will be concern'd to answer ; and therefore 't will make no more against me , then against a truth on all hands confessed . let me only adde this , that 't is more becomming us , to inlarge our apprehensions of things so , as that they may suit the divine beneficence , then to draw it down to a complyance with our narrow schemes , and narrow modells . thus then i have done with the argument for praeexistence drawn from the divine goodnesse . and i have been the longer on it , because i thought 't was in vain to propose it , without taking to task the principal of those objections , that must needs arise in the minds of those that are not used to this way of arguing . and while there was no provision made to stop up those evasions , that i saw this argument obnoxious to ; the using of it , i was afraid , would have been a prejudice , rather then a furtherance of the cause i ingaged it in . and therefore i hope the ingenious will pardon this so necessary piece of tediousnesse . chap. x. a third argument for praeexistence , from the great variety of mens speculative inclinations ; and also the diversity of our genius's , copiously urged . if these arguments make praeexistence but probable , 't is enough to gain it the victory . but now i proceed to another argument . therefore , thirdly , if we do but reflect upon what was said above , against the souls daily creation , from that enormous pravity which is so deeply rooted in some mens natures , we may thence have a considerable evidence of praeexistence . for as this strong natural propensity to vice and impiety cannot possibly consist with the hypothesis of the souls comming just out of gods hands pure and immaculate ; so doth it most aptly suit with the doctrine of its praeexistence : which gives a most clear and apposite account of the phaenomenon . for let us but conceive the souls of men to have grown degenerate in a former condition of life , to have contracted strong and inveterate habits to vice and iewdnesse , and that in various manners and degrees ; we may then easily apprehend , when some mens natures had so incredibly a depraved tincture , and such impetuous , ungovernable , irreclaimiable inclinations to what is vitious ; while others have nothing near such wretched propensions , but by good education and good discipline are mouldable to vertue . this shews a clear way to unriddle this amazing mystery , without ●lemishing any of the divine attributes , or doing the least violence to our faculties . nor is it more difficult to conceive , how a soul should awaken out of the state of inactivity we speak of , with those radical inclinations that by long practice it had contracted , then how a swallow should return to her old trade of living after her winter sleep and silence ; for those customs it hath been addicted to in the other state , are now so deeply fastned and rooted in the soul , that they are become even another nature . now then , if praeexistence be not the truth , 't is very strange that it should so exactly answer the phaenomena of our natures , when as no other hypothesis doth any whit tolerably suit them . and if we may conclude that false , which is so correspondent to all appearances , when we know nothing else that can yield any probable account of them , and which is not in the least repugnant to any inducement of belief , we then strangely forget our selves when we determine any thing . we can never for instance , conclude the moon to be the cause of the flux and reflux of the sea , from the answering of her approaches and recesses to its ebbs and swellings . nor at this rate can the cause of any thing else be determin'd in nature . but yet besides . ( 2 ) we might another way inforce this argument , from the strange difference and diversity that there is in mens wits and intellectual craseis , as well as in the dispositions of their wills and appetites . even the natural tempers of mens minds are as vastly different , as the qualities of their bodys . and 't is easy to observe in things purely speculative and intellectual , even where neither education or custom have interposed to sophisticate the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that some men are strangely propense to some opinions , which they greedily drink in , as soon as they are duly represented ; yea and find themselves burthened and opprest , while their education hath kept them in a contrary belief : when as others are as fatally set against these opinions , and can never be brought favourably to resent them . every soul brings a kind of sense with it into the world , whereby it tastes and relisheth what is suitable to its peculiar temper . and notions will never lye easily in a mind , that they are not fitted to ; some can never apprehend that for other then an absurdity , which others are so clear in , that they almost take it for a first principle . and yet the former hath all the same evidence as the latter . this i have remarkably taken notice of , in the opinion of the extension of a spirit . some that i know , and those inquisi●ve , free and ingenuous , by all the proof and evidence that is , cannot be reconciled to it . nor can they conceive any thing extended but as a body . whereas other deep and impartial searchers into nature , cannot apprehend it anything at all , if not extended ; but think it must then be a mathematical point , or a meer non-entity . i could instance in other speculations , which i have observ'd some to be passionate embracers of upon the first proposal ; when as no arguments could prevail on others , to think them tolerable . but there needs no proof of a manifest observation . therefore before i goe further , i would demand , whence comes this meer notional or speculative variety : were this difference about sensibles , yea or about things depending on the imagination , the influence of the body might then be suspected for a cause . but since it is in the most abstracted theories that have nothing to do with the grosser phantasmes ; since this diversity is found in minds that have the greatest care to free themselves from the deceptions of sense , and intanglements of the body , what can we conclude , but that the soul it self is the immediate subject of all this variety , and that it came praejudiced and prepossest into this body with some implicit notions that it had learnt in another ? and if this congruity to some opinions , and aversene●e to others be congenial to us , and not advenient from any thing in this state , 't is me thinks clear that we were in a former . for the soul in its first and pure nature hath no idiosynerasies , that is , hath no proper natural inclinations which are not competent to others of the same kind and condition . be sure , they are not fatally determin'd by their natures to false and erroneous apprehensions . and therefore since we find this determination to one or other falshood in many , if not most in this state , and since 't is very unlikely it is derived only from the body , custom , or education , what can we conceive on 't , but that our souls were tainted with these peculiar and wrong corruptions before we were extant upon this stage of earth . besides , 't is easie to observe the strange and wonderful variety of our geniusses ; one mans nature inclining him to one kind of study and imployment , anothers to what is very different . some almost from their very cradles will be addicted to the making of figures , and in little mechanical contrivances ; others love to be riming , almost as soon as they can speak plainly , and are taken up in smal essays of poetry . some will be scrawling pictures , and others take as great delight in some pretty offers at musick and vocal harmony . infinite almost are the ways in which this pure natural diversity doth discover it selfe . now to say that all this variety proceeds primarily from the meer temper of our bodys , is me thinks a very poor and unsatisfying account . for those that are the most like in the temperayr , complexion of their bodys , are yet of a vastly differing genius . yea they that havebeen made of the same clay , cast in the same mould , and have layn at once in the same natural bed , the womb ; yea whose bodies have been as like as their state and fortunes , and their education & usages the same , yet even they do not unfrequently differ as much from each other in their genius and dispositions of the mind , as those that in all these particulars are of very different condition . besides there are all kind of makes , forms , dispositions , tempers , and complexions of body , that are addicted by their natures to the same exercises and imployments : so that to ascribe this to any peculiarity in the body , is me seems a very improbable solution of the phaenomenon . and to say all these inclinations are from custom or education , is the way not to be believed , since all experience testifies the contrary . what then can we conjecture is the cause of all this diversity , but that we had taken a great delight and pleasure in some things like and analogous unto'these , in a former condition ? which now again begins to put forth it selfe , when we are awakened out of our silent recess into a state of action . and though the imployments , pleasures and exercises of our former life , were without question very different from these in the present estate ; yet 't is no doubt , but that some of them were more confamiliar and analogous to some of our transactions , than others , so that as any exercise or imployment here is more suitable to the particular dispositions that were praedominant in the other state , with the more peculiar kindnesse is it regarded by us , and the more greedily do our inclinations now fasten on it . thus if a musitian should be interdicted the use of all musical instruments , and yet might have his choice of any other art or profession , 't is likely he would betake himselfe to limning or poetry ; these exercises requiring the same disposition of wit and genius , as his beloved musick did . and we in like manner , being by the fate of our wretched descent hindred from the direct exercising our selves about the objects of our former delights and pleasures , do yet assoon as we are able , take to those things which do most correspond to that genius that formerly inspired us . and now 't is time to take leave of the arguments from reason that give evidence for praeexistence . if any one think that they are not so demonstrative , but that they may be answered , or at least evaded ; i pray him to consider how many demonstrations he ever met with , that a good wit , resolv'd in a contrary cause , could not shuffle from the edge of . or , let it be granted , that the arguments i have alledged are no infallible or necessary proofs ; yet if they render my cause but probable , yea but possible , i have won what i contended for . for it having been made manifest by as good evidence as i think can be brought for any thing , that the way of new creations is most inconsistent with the honor of the blessed attributes of god : and that the other of traduction is most impossible and contradictious in the nature of things : there being now no other way left but praeexstence , if that be probable or but barely possible , 't is enough to give it the victory . and whether all that hath been said prove so much or no , i leave to the indifferent to determine . i think he that will say it doth not , can bring few proofs for any thing , which according to his way of judging will deserve to be called demonstrations . chap. xi . great caution to be used in alledging scripture for our speculative opinions . the countenance that praeexistence hath from the sacred writings both of the old and new testament ; reasons of the seeming uncouthnesse of these allegations . praeexistence stood in no need of scripture-proof . it will be next expected , that i should now prove the doctrine i have undertaken for , by scripture evidence , and make good what i said above , that the divine oracles are not so silent in this matter as is imagined . but truly i have so tender a sense of the sacred authority of that holy volume , that i dare not be so bold with it , as to force it to speak what i think it intends not ; a praesumption , that is too common among our confident opinionists , and that hath ocsion'd great troubles to the church , and disrepute to the inspired writings . for , for men to ascribe the odd notions of their over-heated imaginations to the spirit of god , and eternal truth , is me thinks a very bold and impudent belying it . wherefore i dare not but be very cautious what i speak in this matter , nor would i willingly urge scripture as a proof of any thing , but what i am sure by the whole tenor of it , is therein contained : and would i take the liberty to fetch in every thing for a scripture-evidence , that with a little industry a man might make serviceable to his design : i doubt not but i should be able to fill my margent with quotations , which should be as much to purpose as have been cited in general catechisms and confessions of faith , and that in points that must forsooth be dignified with the sacred title of fundamental . but reverend assemblies may make more bold with scripture then private persons ; and therefore i confesse i 'me so timerous that i durst not follow their example : though in a matter that i would never have imposed upon the belief of any man , though i were certain on 't , and had absolute power to injoyn it . i think the onely way to preserve the reverence due to the oracles of truth , is never to urge their authority but in things very momentous , and such as the whole current of them gives an evident suffrage to . but to make them speak every trivial conceit that our sick brains can imagine or dream of , ( as i intimated ) is to vilisie and deflowre them . therefore though i think that several texts of scripture look very fairly upon praeexistence , and would encourage a man that considers what strong reasons it hath to back it , to think , that very probably they mean some thing in savour of this hypothesis ; yet he not urge them as an irrefutable proof , being not willing to lay more stresse upon any thing then 't wil bear . yea i am most willing to confesse the weaknesse of my cause in what joint soever i shall discover it . and yet i must needs say , that who ever compares the texts that follow , with some particulars mention'd in the answer to the objection of scripture-silence , will not chuse but acknowledge that there is very fair probability for praeexistence in the written word of god , as there is in that which is engraven upon our rational natures . therefore to bring together here what scripture saith in this matter , 1. ●e lightly touch an expression or two of the old testament , which not improperly may be applyed to the businesse we are in search of . and me thinks god himselfe in his posing the great instance of patience , job , seems to intimate somewhat to this purpose , viz. that all spirits were in being when the foundations of the earth were laid : when saith he , the morning stars sang together , and all the sons of god shouted for joy . by the former very likely were meant the angels , and 't is not improbable but by the latter may be intended the blessed untainted souls . at least the particle all me thinks should comprize this order of spirits also . and within the same period of discourse , having question'd job about the nature and place of the light , he adds , i know that thou wast then born , for the number of thy days are many , as the septuagint render it . and we know our saviour and his apostles have given credit to that translation by their so constant following it . nor doth that saying of god to jeremias in the beginnning of his charge seem to intimate lesse , before i formed thee in the belly i knew thee , and before thou camest out of the womb , i gave thee wisdome ; as reads a very creditable version . now though each of these places might be drawn to another sense , yet that onely argues that they are no necessary proof for praeexistence , which i readily acknowledge ; nor do i intend any such matter by alledging them . however i hope they will be confest to be applicable to this sense ; and if there be other grounds that perswade this hypothesis to be the truth , 't is i think very probable that these texts intend it favour . which whether it be so or no , we have seen already . 2. for the texts of the new testament that seem to look pleasingly upon praeexistence , i shall as briefly hint them as i did the former . and me thinks that passage of our saviours prayer , father , glorifie me with the same glory i had with thee before the world began , sounds somewhat to this purpose . the glory which he prays to be restored to , seems to concern his humane nature onely ; for the divine could never lose it . and therefore it supposeth that he was in his humanity existent before : and that his soul was of old before his appearance in a terrestial body . which seems also to be intimated by the expressions of his comming from the father , descending from heaven , and returning thither again , which he very frequently makes use of . and we know the divinity that fils all things , cannot move to , or quit a place , it being a manifest imperfection , and contray to his immensity . i might add those other expressions of our saviour's taking upon him the forme of a servant , of rich for our sakes becomming poor , and many others of like import , all which are very clear if we admit the doctrine of praeexistence , but without it somewhat perplex and intricate : since these things , applyed to him as god , are very improper and disagreeing , but appositely suit his humanity , to which if we refer them , we must suppose our hypothesis of praeexistence . but i omit further prosecution of this matter , since these places have bin more diffusely urged in a late discourse to this purpose . moreover the question of the disciples , was it for this mans sin , or for his fathers that he was born blind ? and that answer of theirs to our saviours demand , whom men said he was ; in that some said he was john the baptist , some elias , or one of the prophets ; both which i have mention'd before ; doe clearly enough argue , that both the disciples and the jews believed praeexistence . and our saviour saith not a word to disprove their opinion . but i spake of this above . now how ever uncouth these allegations may seem to those that never heard these scriptures thus interpreted ; yet i am confident , had the opinion of praeexistence been a received doctrine , and had these texts been wont to be applyed to the proof on 't , they would then have been thought to assert it , with clear and convictive evidence . but many having never heard of this hypothesis , and those that have , seldome meeting it mentioned but as a silly dream o● antiquated absurdity , 't is no wonder that they never suspect it to be lodg'd in the sacred volumne , so that any attempt to confirm it thence , must needs seem rather an offer of wit then serious judgement . and the places that are cited to that purpose having been freequently read and heard of , by those that never discerned them to breath the least air of any such matter as praexistence , their new and unexpected application to a thing so litle thought of , must needs seem a wild fetch of an extravagant imagination . but however unconclusive the texts alledged may seem to those a strong prejudice hath shut up against the hypothesis ; the learned jews , who where persuaded of this doctrine , thought it clearly enough contain'd in the old volume of holy writ , and tooke the citations , named above , for current evidence . and though i cannot warrant for their judgement in things , yet doubtlesse they were the best judges of their own language . nor would our school-doctors have thought it so much a stranger to the new , had it had the luck to have been one of their opinions , or did they not too frequently apply the sacred oracles to their own fore-conceived notions . but whether what i have brought from scripture prove any thing or nothing , 't is not very materiall , since the hypothesis of praeexistence stands secure enough upon those pillars of reason , which have their foundation in the attributes of god , and the phaenomena of the world . and the right reason of a man , is one of the divine volums , in which are written the indeleble ideas of eternal truth : so that what it dictates , is as much the voice of god , as if in so many words it were clearly exprest in the written revelations . it is enough therefore for my purpose , if there be nothing in the sacred writings contrary to this hypothesis ; which i think is made clear enough already ; and though it be granted that scripture is absolutely silent as to any assertion of praeexistence , yet we have made it appear that its having said nothing of it , is no prejudice , but an advantage to the cause . chap. xii . why the author thinks himself obliged to descend to some more particular account of praeexistence . 't is presumption positively to determine how it was with us of old . the authors designe in the hypothesis that follows . now because inability to apprehend the manner of a thing is a great prejudice against the belief on 't ; i find my selfe obliged to go a little further then the bare proof , and defence of praeexistence . for though what i have said , may possibly induce some to think favourably of our conclusion , that the souls of men were made before they came into these bodys ; yet whil they shal think that nothing can be conceived of that former state , and that our praeexistent condition cannot be represented to humane understanding , but as a dark black solitude : it must needs weaken the perswasion of those that are lesse confirmed , and fill the minds of the inquisitive with a dubious trouble and anxiety . for searching and contemplative heads cannot be satisfyed to be told , that our souls have lived and acted in a former condition , except they can be helpt to some more particular apprehension of that stare ; how we lived and acted of old , and how probably we fell from that better life , into this region of misery and imperfection . now though indeed my charity would prompt me to do what i can for the relief and ease of auy modest inquirer ; yet shall i not attempt to satisfie punctual and eager curiosity in things hidden and unsearchable . much lesse shall i positively determine any thing in matters so lubricous and uncertain . and indeed considering how imperfect our now state is , how miserable shallow our understandings are , and how little we know of our present selves , and the things about us , it may seem a desperate undertaking to attempt any thing in this matter . yea , when we contemplate the vast circuits of the divine wisdome , and think how much the thoughts and actions of aeternity and omniscience are beyond ours , who are but of yesterday , and know nothing , it must needs discourage confidence it selfe from determining , how the oeconomy of the world of life was order'd , in the day the heavens and earth were framed . there are doubtless infinite ways and methods according to which the unsearchable wisdome of our maker could have disposed of us , which we can have no conceit of ; and we are little more capable of unerringly resolving our selves now , how it was with us of old , then a child in the womb is to determine , what kind of life it shall live when it is set at liberty from that dark inclosure . therefore let shame and blushing cover his face that shall confidently affirm that 't was thus or thus with us in the state of our fore-beings . however , to shew that it may have been that our souls did praeexist , though we cannot punctually and certainly conclude upon the particular state , i shall presume to draw up a conceivable scheame of the hypothesis ; and if our narrow minds can think of a way how it might have been , i hope no body will deny that the divine wisdom could have contriv'd it so , or infinitely better than we can imagine in our little modells . and now i would not have it thought that i goe about to insinuate or represent any opinions of mine own , or that i am a votary to all the notions i make use of , whether of the antient , or more modern philosophers . for i seriously professe against all determinations in this kind . but my business onely is , by some imperfect hints and guesses to help to apprehend a little how the state of praeexistence might have been , and so to let in some beams of antient and modern light upon this immense darknesse . therefore let the reader if he please call it a romantick scheam , or imaginary hypothesis , or what name else best fits his phancy , and he 'l not offend me ; nor do i hold my selfe concern'd at all to vindicate the truth of any thing here that is the fruit of mine own invention or composure ; though i confesse i could beg civilityes at least for the notions i have borrowed from great and worthy sages . and indeed the hypothesis as to the main , is derived to us from the platoni●s : though in their writings 't is but gold in oar , less pure and perfect : but a late great artist hath excellently refined it . and i have not much work to do , but to bring together what he up and down hath scattered , and by a method-order , and some connexions and notions of mine own , to work it into an intire and uniforme mass . now because the frame of the particular hypothesis is originally philosophicall , i shall therefore not deprave it by mingling with it the opinions of modern theologers , or distort any thing to make it accommodate to their dogmata , but solely and sincerely follow the light of reason and philosophy . for i intend not to endeavour the late alteration of the ordinary systeme of divinity , nor designe any thing in this place but a representation of some harmlesse philosophical conjectures : in which i shall continually guide my selfe by the attributes of god , the phaenomena of the world , and the best discoveryes of the nature of the soul. chap. xiii . [ 7 ] pillars on which the particular hypothesis stands . now the fabrick we are going to build , will stand like as the house of wisdom upon seven pillars ; which i shall first crect and establish , that the hypothesis may be firm and sure like a house that hath foundations . therefore the first fundamental principle i shall lay , is [ 1 ] all the divine designes and actions are laid and carried on by pure and infinite goodness . and methinks this should be owned by all for a manifest and indisputable truth ; but some odd opinions in the world are an interest against it , and therefore i must be fain to prove it . briefly then , every rational being acts towards scme end or other ; that end where the agent acts regularly and wisely , is either some self-good or accomplishment , or 't is the good and perfection of some thing else , at least in the intention . now god being an absolute and immense fulnesse , that is incapable of any the least shaddow of new perfection , cannot act for any good that may accrue to his immutable selfe ; and consequently , what ever he acts , is for the good of some other being : so that all the divine actions are the communications of his perfections , and the issues of his goodnesse ; which , being without the base alloy of self-interest , or partial fondnesse , and not comprised within any bounds or limits , as his other perfections are not , but far beyond our narrow conception , we may well call it pure and insinite benignity . this is the original and root of all things , so that this blessed ever blessed attribute being the spring and fountain of all the actions of the deity , his designes can be no other but the contrivances of love for the compassing the good and perfection of the universe . therefore to suppose god to act or designe any thing that is not for the good or his creatures , is either to phancy him to act for no end at all , or for an end that is contrary to his benigne nature . finally therefore , the very notion of infinite fulness is to be communicating and overflowing ; and the most congruous apprehension that we can entertain of the infinite and eternal deity , is to conceive him as an immense and all glorious sun , that is continually communicating and sending abroad its beams and brightnesse ; which conception of our maker , if 't were deeply imprinted on us , would i am confident set our apprehensions right in many theoryes , and chase away those black and dismal notions which too many have given harbour to . but i come to erect the second pillar . [ 2 ] then , there is an exact geometrical justice that runs through the universe , and is interwoven in the contexture of things . this is a result of that wise and almighty goodness that praesides over all things . for this justice is but the distributing to every thing according to the requirements of its nature . and that benign wisdom that contrived and framed the natures of all beings , doubtlesse so provided that they should be suitably furnisht with all things proper for their respective conditions . and that this nemesis should be twisted into the very natural coustitutions of things themselves , is methinks very reasonable ; since questionlesse , almighty wisdom could so perfectly have formed his works at first , as that all things that he saw were regular , just , and for the good of the universe , should have been brought about by those stated laws , which we call nature ; without an ordinary engagement of absolute power to effect them . and it seems to me to be very becomming the wise authour of all things so to have made them in the beginning , as that by their own internal spring and wheels , they should orderly bring about what ever he intended them for , without his often immediaie interposal . for this looks like a more magnificient apprehension of the divine power and praeexistence , since it supposeth him from everlasting ages to have foreseen all future occurrences , & so wonderfully to have seen and constituted the great machina of the world that the infinite variety of motions therein , should effect nothing but what in his eternal wisdom he had concluded fit and decorous : but as for that which was so , it should as certainly be compast by the laws he appointed long ago , as if his omnipotence were at work every moment . on the contrary to engage gods absolute and extraordinary power , in all events and occurrences of things , is me seems to think meanly of his wisdome ; as if he had made the world so , as that it should need omnipotence every now & then to mend it , or to bring about those his destinations , which by a shorter way he could have effected , by his instrument , nature . can any one say that our supposition derogates from the divine concourse or providence ? for on these , depend continually both the being and operations of all things , since without them they would cease to act , and return to their old nothing . and doubtlesse god hath not given the ordering of things out of his own hands ; but holds the power to alter , innovate , or change the course of nature as he pleaseth . and to act by extraordinary , by absolute omnipotence , when he thinks fit to do so . the summe of what i intend , is , that gods works are perfect ; and as his goodness is discover'd in them , so is his justice wrought into their very essential constitutions : so that we need not suppose him to be immediately engaged in every event and all distributions of things in the world , or upon all occasions to exercise his power in extraordinary actions , but that he leaves such managements to the oeconomy of second causes . and now next to this , ( for they are of kin ) i raise the third pillar . [ 3 ] things are carried to their proper place and state , by the congruity of their natures ; where this fails , we may suppose some arbitrary managements . the congruity of things is their suitablenesse to such or such a state or condition ; and 't is a great law in the divine and first constitutions , that things should incline and move to what is suitable to their natures . this in sensibles is evident in the motions of consent and sympathy . and the ascent of light , and descent of heavy bodies , must i doubt when all is done , be resolv'd into a principle that is not meerly corporeal . yea supposing all such things to be done by the laws os mechanicks , why may we not conceive , that the other rank of beings , spirits , which are not subject to corporeal motions , are also dispos'd of by a law proper to their natures , which since we have no other name to express it by , we may call congruity . we read in the sacred history that judas went to his place ; and 't is very probable that spirits are convey'd to their proper 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 , or a 〈◊〉 descends . the place●ifts would have the soul of the world 〈◊〉 be the great infor●ment of all such 〈◊〉 〈◊〉 , as also of the phenomina , that ●e beyond the powers of ●asser , and 't is no unlikely 〈◊〉 : but i have 〈◊〉 need to ingage further about this 〈◊〉 not yet to speak more of this first part of my principle , since i● so nearly depends on what was said in be behalf of the former maxi● . yet of the 〈◊〉 we need a would or two . when therefore we cann● give accoun● of things either by the 〈◊〉 of 〈◊〉 or concen●able 〈◊〉 , ( as likely some things relating to the states of spirits , and immaterial beings can be resolv'd by neither ) i say then , we may have recourse to the arbitrary managements of those invisible ministers of equity and justice , which without doubt the world is plentifully stored with . for it cannot be conceived that those active spirits are idle or unimploy'd in the momentous concerns of the univers● yea the sacred volumne gives evidence o● their interposals in our affairs . i shall need mention but that remarkable instance in da●iel , of the indeavours of the prince of persia , and of grecia , to hinder michael , and the other angel , that were ingaged for the affairs of f●les ; or if any would evade this , what think they o● all the apparitions of angels in the ol● testament , of their pitching their tents about us , and being ministring spirits for our good . to name no more such passages ; now if those noble spirits will ingage themselves in our trifling concernments , doubtlesse they are very sedulous in those affairs that tend to the good and perfection of the universe . but to be brief ; iadvance . the fourth pillar . ( 4 ) the souls of men are capable of living in other bodies besides terarestial ; and never act but in some body or other . for 〈◊〉 when i consider how deeply 〈◊〉 this state we are immersed in the body , 〈◊〉 can ●ne thinks searce imagine , that presently upon the quitting on●e , we shall ●e stript of all corporetry , for this would ●e such a jump as is seldome or never made in nature ; since by almost all i●ances that come under our observation his manifest , that she ●seth to act by due ●nd orderly gradations , and takes no precipition leaps from one extream to another . t is very probable therefore , that 〈◊〉 our immediately next state we shall ●ave another vehicle . and then , 2. 〈◊〉 that our souls are immediately 〈◊〉 to 〈◊〉 more 〈◊〉 and s●bile body 〈◊〉 , then this grosse outside ; t is 〈◊〉 thinks a good presumption , that we shal● not be strip● and divested of our inmar● stole also , when we leave this dull eart● behind us . especially 3. if we take notic● how the highest and noblest faculties and operations of the soul are help'd on by somewhat that is corporeal , and that i● imployeth the bodily spirits in it's subli● mest exercises ; we might then be perswa● ded , that it alwayes 〈◊〉 some body o● other , and never acts without one . an● 5. since we cannot conceive a soul to live or act that is insensible , and sinc● we know not how there can be senc● where there is no union with matter , we should me seems be induc'd to think , tha● when 't is 〈◊〉 from all body , 't is 〈◊〉 and silent . for in all se●sations there is corporeal motion , as all philosophy and experience testifies : and these motions b● come sensible representations , by virtue of the union between the 〈◊〉 and it's confeder 〈◊〉 〈◊〉 , so that when it is loos● and 〈◊〉 〈◊〉 from any body whatsoever it will be unconcerned in all 〈◊〉 〈◊〉 〈◊〉 , ( being a 〈◊〉 〈◊〉 ) and ●o sence or perceptions will be convey'd by them . nor will it make any thing at all against this argument to urge , that there are 〈◊〉 and purely unembodyed spirits in the universe , which live and act without relation to any body , and yet these are not insensible : for what they know , and 〈◊〉 they know we are very incompetent judges of , they being a sort of spirits specifically distinct from out order and therefore their faculties and operations are of a very diverse consideration from ours . so that for us to deny what we may reasonably argue from the contemplation of our own ●atures , because we cannot comprehend the natures of a species of creatures that are far above us , is a great mistake in the way of reasoning . now how strange soever this principle may seem to those , whom customary opinions have seasoned with an other ●e lief , yet considering the reasons i have alleged , i cannot forbear concluding it very probable ; and if it prove hereafter serviceable for the helping us in some concerning theories , i think the most wary and timerous may admit it , till upon good grounds they can disprove it . the fifth pillar . ( 5 ) the soul in every state hath such a body , as is fittest for those faculties and operations that it is most inclined to exercise . 't is a known maxime , that every thing that is , is for its operation ; and the contriver and maker of the world hath been so bountiful to all beings , as to furnish them with all suitable and necessary requisites for their respective actions ; for there are no propensities and dispositions in nature , but some way or other are brought into actual exercise , otherwise they were meer nullities , and impertinent appendices . now for the imployment of all kinds of faculties , and the exerting all manner of operations , all kinds of instruments will not suffice , but only such , as are proportion'd and adapted to the exercises they are to be used in , and the agents that imploy them . 't is clear therefore , that the soul of man , a noble and vigorous agent , must be fitted with a suitable body , according to the laws of that exact distributive justice that runs through the universe ; and such a one is most suitable , as is fittest for those exercises it propends to , for the body is the souls instrument , and a necessary requisite of action : whereas should it be otherwise , god would then have provided worse for his worthiest creatures , then he hath for those that are of a much inferior rank and order . for if we look about us upon all the creatures of god , that are exposed to our observation , we may seal this truth with an infallible induction ; that there is nothing but what is fitted with all sutaeble requisites to act according to its nature . the bird hath wings to waft it aloof in the thin and subtile aire ; the fish is furnisht with fins , to move in her liquid element ; and all other animals have instruments that are proper for their peculiar inclinations : so that should it be otherwise in the case of souls , it would be a great blot to the wise managements of providence , and contrary to its usual methods ; and thus we should be dis-furnish't of the best and most convictive argument that we have to prove that a principle of exactcst wisdom hath made and ordered all things . the sixth pillar . ( 6 ) the powers and faculties of the soul , are either ( 1 ) spiritual , and intellectual : ( 2 ) sensitive : or , ( 3 ) plastick . now 1. by the intellectual powers i mean all those that relate to the soul , in its naked and abstracted conception , as as it is a spirit , and are exercised about immaterial objects ; as , virtue , knowledge , and divine love : this is the plate●nical n●s , and that which we call the mind the two other more immediately relate to its espo●sed matter : for 2. the sensitive are exen●ised about all the objects of sense , and are concerned in all such things as either gratifie , or disgust the body . and 3. the plastick are those faculties of the soul , whereby it moves and forms the body , and are without sense or animalversi● : the exercise of the former , i call the higher life ; and the operations of the latter , the lower s and the life of the body . now that there are exercised faculties belonging to our natures , and that they are exercised upon such and such objects respectively , plain experience 〈◊〉 , and therefore i may be excused from going about to prove so universally acknowledged a truth : wherefore i pass to the seventh pillar . ( 7 ) by the same degrees that the higher powers are invigorated , the lower are consopited and abated , as to their proper exercises , & è contra . 1. that those powers should each of them have a tendency to action and in their turns be exercised is but rational to conceive , since otherwise they had been superfluous . and 2. that they should be inconsistent in the supremest exercise and inactuation , is to me as probable . ●or the soul is a finite and limited being , and therefore cannot operate diverse wayes with equal intention at once . that as , cannot at the same time imploy all her faculties in the highest degree of exercise that each of them is capable of . for doubtlesse did it ingage but one of those alone , the operations thereof would be more strong and vigorous , then when they are conjunctly exercis'd , their acts and objects being very diverse . so that i say , that these faculties should act together in the highest way they are capable of , seems to be contrary to the nature of the soul. and i am sure it comports not with experience , for those that are endowed with an high degree of exercise of one faculty , are seldome if ever as well provided in the rest . 't is a common and daily observation , that those that are of most heightned and strong imaginations , are defective in judgement , and the facultie of close reasoning . and your very large and capacious memories , have seldome or never any great share of either of the other persections . nor do the deepest judgments use to have any thing considerable either of me●wry , or phancy . and as there are fair instances even in this state of the inconsistence of the faculties in the highest exercise ; so also are there others that suggest unto us . 3. that by the same degrees that some 〈◊〉 fail in their strength and vigeur , others gain and are improved . we know that the shutting up of the sences , is the letting loose and inlarging of the phancy . and we seldome have such strong imaginations waking , as in our dreams in the silence of our other faculties . at the sun recedes , the moon and stars discover themselves , and when it returns they draw in their baffled beams , and hide their heads in obsurity . but to urge what is more close and pressing ; it is an unerring remarque , that those that want the use of some one natural part or faculty , are wont to have very liberal amends made them by an excelelncy in some others . thus those that nature hath depriv'd of fight , use to have wonderfully tenacious memories . and the deaf and damb have many times a strange kind of sagacity , and very remarkable mechanical ingren●ities : not to mention other instances , for i 'le say no more then i must needs . thus then experience gives us incouraging probability of the truth of the theorem asserted . and in its self ●ts very reasonable ; for ( as we have seen ) the soul being an active nature , is alwayes propending to this exercising of one faculty or other , and that to the utmost it is able , and yet being of a limited capacity , it can imploy but one in height of exercise at once ; which when it loseth and abates of it's strength and supream 〈◊〉 ; some other , whole improvement was all this while hindred by this it's ingr●ssing rival must by consequence beg●n now to display it self , and awaken into a more vigorous 〈◊〉 : so that as the former loseth , the 〈◊〉 proportionably gaineth . and indeed 't is a great instance of the divine 〈◊〉 , that our faculties are made in ●o regular and equilibrium 〈◊〉 order . for were the same powers still ●ppermost in the greatest height of 〈◊〉 , and so ●nakerably constituted , there would want the beauty of variety , and the other faculties would never act to that pitch of perfection that they are capable of . there would be no liberty of wi● , and consequently no h●mare nature . o● if the higher powers might have lessen●d , and fayl●d without a proportionaable iner●ense of the 〈◊〉 , and they likewise have been remitted , without any advantage to the other faculties , the soul might then at length fall into an irrecoverable recesse and inactivity . but all these inconveniences are avoided by supposing the principle we have here insisted on ; and it is the last that i shall mention . briefly then , and if it may be more plainly , the higher faculties are those , whereby the soul acts towards spiritual and immaterial objects : and the lower whereby it acts towards the body . now it cannot with equal vigour exercise it self both ways together ; and consequently the more it is taken up in the higher operations , the more promp't and vigorous it will be in these exercises , and lesse so about those that concern the body , & è converso . thus when we are very deeply ingaged in intellectual contemplations , our outward sences are in a manner 〈◊〉 up and cramped : and when our senses are highly exercised and gratified , those operations monopolize and imploy us . nor is this lesse observable in relation to the plastick . for fr●quent and severe meditations do much mortifie and weaken the body ; and we are most nourisbt in our sleep in the silence of our senses . now what is thus tr●e in respect of acts and particular exercises , 〈◊〉 as much so in states and habits . moreover , 't is apparent that the plastick is then most strong and vigorous when our other faculties are wholly unimployed , from the state of the womb . for 〈◊〉 when she is at her plastick work ceal●th all other operations . the same we may take noti● of , in silk worms and other insects , which lie as if they were dead and insensible , while their lower powers are forming them into another appearance . all which things put together , give good evidence to the truth of our axiom . i 'le conclude this with one remark more , to prevent mistake ; therefore briefly ; as the soul alwayes acts by the body ; so in its highest exercises it useth some of the inferi●r powers ; which , therefore must operate also . so that some sen●ces , as ●ghs and somwhat analogous to hearing may be imployed in considerable degree even when the highest life is most predominant ; but then it is at the command and in the services of those nobler powers ; wherefore the sensitive life cannot for this cause be said to be invigour●ed , since 't is under servitude and subjection , and its gusts and pleasures are very weak and staccid . as this is the reason of that clause in the principlo , ( as to their proper exercises . ) having thus laid the foundation , and 〈◊〉 the pillars of our building , i now come to advance the superstructure . chap. xiv . a philosophical hypothesis of the souls ●aexistence . the eternal and almighty goodness , the blessed spring and roo● of 〈◊〉 things , made all his 〈◊〉 , in the best , happiest , and most perfect condition , that their respective natures rendred them capable of , by axiom the first ; and therefore they were then constituted in the inactuation and exercise of their noblest and most perfect powers . consequently , the souls of men , a considerable part of the divine workmanship , were at first made in the highest invigouration of the spiritual and intellective faculties which were exercised in virt●e , and in blissful contemplation of the supream deity ; wherefore now by axiom 6 and 7 , the ignobler and lower powers , or the life of the b●ily , were languid and rei●iss . so that the most te●uious , pure and simple matter being the fi●test instrumens for the most vigorous and spiritual faculties according to principle 2 , 4 , and 5. the soul in this condition was united with the most 〈◊〉 and athereal matter that it was capable of inacting ; and the inferior powers , those relating to the body , being at a very low ebb of exercise , were wholly subservient to the superiour , and imployed in nothing but what was serviceable to that higher life : so that the sences did but present occasions for divine love , and objects for contemplation ; and the plastick had nothing to do , but to move this passive and ●asie body , accordingly as the concerns of the higher faculties required . thus then did wee at first live and act in a pure and aethereal body ; and consequently in a place of light and blessedness , by principle 3d. but particularly to describe and point at this paradisaical residence , can be done only by those that live in those serene regions of lightsom glory : some philosophers indeed have adventured to pronounce the place to be the sun that vast o●b of splendor and brightness ; though it may be 't is more probable , that those immense tracts of pure and quiet aether that are above saturn , are the joyous place of our ancient celestial abode : but there is no determination in matters of such lubricous uncertainty where ever it is , 't is doubtless a place and state of wonderful bliss and happiness , and the highest that our natures had fitted us to . in this state we may be supposed to have lived in the blissful exercise of virtue , divine love and contemplation , through very long tracts of duration . but though we were thus unconceivably happy , yet were we not immutably so ; for our highest perfections and noblest faculties being but finite , may after long and vigorous exercise , somewhat abat● and remit in their sublimest operations , and adam may fall a sleep ; in which time of remission of the higher powers , the lower may advance and more livelily display themselves then they could before , by axiom 7 ; for the soul being a little slackt in its pursuits of immaterial objects , the lower powers which before were almost wholly taken up and imployed in those high services , are somewhat more releast to follow a little the tendencies of their proper natures . and now they begin to convert towards the body , and warmly to resent the delights and pleasures thereof ; thus is eve brought forth , while adam sleepeth . the lower life , that of the body is now considerably awakened , and the operations of the higher , proportionably abated . however , there is yet no anomy or disobedience , for all this is but an innocent exercise of of those faculties which god hath given us to imploy , and as far as is consistent with the divine laws , to gratifie . for it was no fault of ours that we did not uncessantly keep our spiritual powers upon the most intense exercises that they were capable of exerting ; we were made on for purpose defatigable , that so all degrees of life might have their exercise ; and our maker designed that we should feel and taste the joyes of our congenite bodies , as well as the pleasures of those seraphick aspires and injoyments . and me thinks it adds to the felicity of that state , that our happiness was not one uniform piece , or continual repetition of the same , but consisted in a most grateful variety , viz. in the pleasure of all our faculties , the lower as well as the higher ; for those are as much gratified by suitable exercises and enjoyments a● ●hese ; and contequently according to their proportion capable of as great an happiness : nor is it any more derogation from the divine goodness , that the noblest and highest life was not always exercised to the height of its capacity , then that we were not made all angels , all the planets so many suns , and all the variety of the creatures form'd into one species : yea , as was intimated above , 't is an ●astance of the divine benignity , that he produced things into being , according to the vast plenitude of forms that were in his all knowing mind ; and gave them operations suitable to their respective natures ; so that it had rather seemed a defect in the divine dispensations , if we had not had the pleasure of the proper exercise of the lower faculties as well as of the higher . yea , me thinks , 't is but a reasonable reward to the body , that it should have its delights and gratifications also , whereby it will be fitted for further serviceableness . for doubtless it would be in time spent and exhausted were it continually imploy'd in those high and less proportion'd operations . wherefore god himself having so ordered the matter , that the inferiour life should have its turn of invigouration ; it can be no evill in us , that that is executed which he hath so determined , as long as we pass not the bounds that he hath set us . adam therefore was yet innocent , though he joyed in his beloved spouse , yea , and was permitted to feed upon all the fruits of this paradise , the various results of corporeal pleasure , as long as he followed not his own will and appetites contrarily to the divine commands and appointments . but at length unhappily the delights of the body betray us , through our over indulgence to them , and lead us captive to anomy and disobedience . the sense of what is grateful and pleasant by insensible degrees gets head over the apprehension of what is just and good ; the serpent and eve prove successful tempters ; adam cannot withstand the inordnate appetite , but feeds on the forbidden fruit , viz. the dictates of his deba●chea will , and ●sual pleasure . and thus now the body is gotten uppermost , the lower faculties have greater exercise and command then the higher , those being very vigorously awakened , and these proportionably shrunk up , and consopited ; wherefore by axiom 3. and 5. the soul contracts a less pure body , which may be more accommodate to sensitive operations ; and thus we fall from the highest paradise the blissful regions of life and glory , and become inhabitants of the air. not that we are presently quite divested of our etherial state , as soon as we descend into this less perfect condition of life , for retaining still considerable exercises of the higher life , though not so ruling and vigorous ones as before , the soul must retain part of its former vehicle , to serve it as its instrument , in those its operations : for the ●herial body contracts crasiness and impurity , by the same degrees as the immaterial faculties abate in their exercise ; so that we are not immediately upon the expiring of the highest congruity wholly stript of all remains of our celestial bodies , but still hold some portion of them , within the grosser vehicle , while the spirit , or higher life is in any degree of actuation . nor are we to suppose that every slip or indulgence to the body can detrude us from our athereal happiness ; but such a change must be wrought in the soul , as may spoil its congruity to a celestial body , which in time by degrees is effected : thus we may probably be supposed to have fallen from our supream felici●ie . but others of our order have made better use of their injoyments , and the indulgences of their maker ; and though they have had their periga's as well as their apoge's : i mean their verges towards the body and its joys , as well as their aspires to nobler and sublimer objects , yet they kept the station of their natures , and made their orderly returns , without so remarkable a defection : and though possibly some of them may somtimes have had their slips , and have waded further into the pleasures of the body then they ought to have done , yet partly by their own timely care and consideration , and partly by the divine assistance , they recover themselves again to their condition of primigenial innocence . but we must leave them to their felicity , and go on with the history of our own descent . therefore after we are detraded from our ●therial condition , we next descend into the aerial . the aerial state. now our bodies are more or less pure in this condition , proportionably to the degrees of our aposta●y : so that we are not absolutely miserable in our first step of descent ; but indeed happy in comparison of our now condition : as yet there may be very considerable remains of vertue and divine love , though indeed the lower life , that of the body be grown very strong and rampant : so that as yet we may be supposed to have lapst no lower then the best and purest regions of the ayre , by axiom 2 & 3. and doubtlesse there are some , who by striving against the inordinacy of their appetitites , may at length get the victory again over their bodyes , and so by the assistance of the divine spirit who is alwayes ready to promote and assist good beginnings , may re-enkindle the higher life , and so be translated again to their old celestial habitations without descending lower . but others irreclaimeably persisting in their rebellion , and sinking more and more into the body , and the relish of its joyes and pleasures , these are still verging to a lower and more degenerate state ; so that at the last the higher powers of the soul being almost quite laid a sleep and consopited , and the sensitive also by long and tedious exercises being much tyred , and abated in their vigour , the plastick faculties begin now fully to awaken ; so that a body of thin and subtile ayre will not suffice its now so highly exalted energy , no more than the subtile aether can suffice us terrestial animals for respiration ; wherefore the aerial congruity of life expires also , and thus are we ready for an earthly body . but now since a soul cannot unite with any body , but with such only as is fitly prepared for it , by principle 3. and there being in all likelyhood more expirations in the ayre , then there are prepared bodyes upon earth , it must needs be , that for some time it must be destitute of any congruous matter that might be joyned with it ; and consequently by principle 3d. 't will lye in a state of inactivity and silence . not that it will for ever be lost in that forgotten recess and solitude , for it hath a●ptness aptness and propensity to act in a terrestrial body , which will be reduc'd into actual exercise , when fit ●atter is prepared . the souls therefore , that are now laid up in the black night of stuipdity and inertnesse will in their proper seasons be awakened into life and operation in such bodyes and places of the earth , as by their dispositions they are fitted for . so that no sooner is the●e any matter of due vital temper , afforded by generation , but immediatly a soul that is suitable to such a body , either by meer natural congruity , the dispositi , on of the soul of the world , or some more spontaneous agent is attracted , or sent into this so befitting tenement , according to axiom 2 and 3. terrestrial state. now because in this state too we use our sensitive faculties , and have some though very small reliques of the higher life also ; therefore the soul first makes it self a vehicle out of the most spiritous and yielding parts of this spu●ous terrestrial matter , which hath some analogy both with its ●therial and aerial state . this is as it were its inward vest , and immediate instrument in all its operations . by the help of this it understands , reasons , and remembers , yea forms and moves the body : and that we have such a subtile aery vehicle within this terrestrial , our manifest sympathizing with that element , and the necessity we have of it to all the functions of life , as is palpable in respiration , is me thinks good ground for conjecture . and 't is not improbable but even within this it may have a purer fire and ather to which it is united , being some little remain of what it had of old . in this state we grow up meerly into the life of sense , having little left of the higher life , but some apish shews and imitations of reason , vertue , and religion : by which alone with speech , we seem to be distinguisht from beasts , while in reality the brutish nature is predominant , and the concernments of the body are our great end , our onely god and happiness ; this is the condition of our now degenerate , lost natures . however , that ever over-flowing goodness that always aims at the happiness of his creatures , hath not left us without all means of recovery , but by the gracious and benigne dispensations which he hath afforded us , hath provided for our restauration ; which some ( though but very few ) make so good use of , that being assisted in their well meant and sincere indeavours by the divine spirit , they in good degree mortifie and subdue the bodie , conquer self-will , unruly appetites , and disorderly passions , and so in some measure by principle 7. awaken the higher life , which still directs them upwards to vertue and divine love ; which , where they are perfectly kindled carry the soul when dismist from this prison to its old celestial abode : for the spirit and noblest faculties being so recovered to life and exercise require an aetherial body to be united to , and that an aetherial place of residence , both which , the divine nemesis that is wrought into the very nature of things bestoweth on them by principle the second . but they are very few that are thus immediatly restored to the celestial paradise , upon the quitting of their earthly bodies . for others that are but in the way of recovery , and dye imperfectly vertuous , meer philosophy and natural reason ( within the bounds of which we are now discoursing ) can determine no more , but that they step forth again into aer● vehicles ; that congruity of life immediately awakening in them after this is expired . in this state their happinesse will be more or lesse , proportionably to their virtues , in which if they persevere , we shall see anon how they will be recover'd . but for the present we must not break off the clue of our account , by going backwards before we have arriv'd to the u●most verge of descent in this philosophical romance , or history ; the reader is at his choice to call it which he pleaseth . wherefore let us cast our eyes upon the most , in whom their life on earth hath but confirm'd and strengthned , their degenerate sensual , and brutish propensions ; and see what is like to become of them , when they take their leave of these terrestial bodies . only first a word of the state of dying infants , and i come immediately to the next step of descent . those therefore that passe out of these bodyes , before the terrestrial congruity be spoyl'd weakened , or orderly unmound ; according to the tenour of this hypothesis , must return into the state of inactivity . for the plastick in them is too highly awakened , to inactuate only an aerial body ; and , there being no other more congruous , ready , and at hand for it to enter , it must needs step back into its former state of insensibility , and there wait its turn , till befitting matter call it forth again into life and action . this is a conjecture that philosophy dictates , which i vouch not for a truth , but only follow the clue of this hypothesis . nor can there any danger be hence conceiv'd that those whose congr●ityes orderly expire , should fall back again into a state of silence and intertnesse ; since by long and hard exercises in this body , the plastick life is well tamed and debilitated , so that now its activity is proportion'd to a more te●uious and passive vehicle , which it cannot fail to meet with in its next condition . for 't is only the terrestrial body is so long a preparing . but to the next step of descent , or after state. to give an account of the after state of the more degenerate and yet descending souls , some fancy a very odd hypothesis , imagining that they passe hence into some other more course and inferior planet , in which , they are provided with bodyes suitable to their so depraved natures ; but i shall be thought extravagant for the mention of such a supposition ; wherefore i come to what is lesse ●bnoxious . when our souls go out of these bodies therefore , they are not presently discharg'd of all the matter that belong'd to this condition , but carry away their inward and aerial state to be partakers with them of their after fortunes , onely leaving the unlesse earth behind them . for they have a congruity to their aery bodies , though that which they had to a terrestrial , is worn out and defaced . nor need we to wonder how it can 〈◊〉 have an aerial aptitude , when as that congr●ity expired before we defended hither ; if we consider the reason of the expiration of its former vital aptitude , which was not so much through any defect of power to actuate such a body , but through the excesse of invigoration of the plastick , which was then grown so strong , that an aerial body was not enough for it to display its force upon . but now the case is alter'd , these lower powers are worn and wearied out , by the toylsome exercise of dragging about and managing such a load of flesh ; wherefore being so castigated , they are duly attemper'd to the more easie body of air again , as was intimated before ; to which they being already united , they cannot miss of a proper habitation . but considering the stupor , dulness & inactivity of our declining age , it may seem unlikely to some , that after death we should immediately be resuffitated into so lively and vigorous a condition , as is the aerial , especially , since all the faculties of sence and action , are observed gradually to fail & abate as we draw nearer to our exit from this stage ; which seems to threaten , that we shall next descend into a state of less s●upor and inertnesse . but this is a groundless jealousie ; for the weaknesse and lethargick inactivity of old age , ariseth from a defect of those spirits , that are the instruments of all our operations , which by long exercise are at last spent and seattred . so that the remains can scarce any longer stand under their unweildy barthem ; much lesse , can they perform all functions of life so vigorously as they were wont to do , when they were in their due temper , strength , and plenty . however notwithstanding this inability to manage a sluggish , stubborn , and exhausted terrestrial body , there is no doubt , but the soul can with great care , when it is discharg'd of its former load , actuate its thin aery vehicle ; and that with a brisk vigour and activity . as a man that is overladen , may be ready to faint and sink , till he be releived of his burthen ; and then , he can run away with a cheerful vivacity . so that this decrepid condition of our decayed natures cannot justly prejudice our belief , that we shall be crected again , into a state of life and action in aerial bodies , after this congruity is expired . but if all alike live in bodies of air in the next condition , where is then the difference between the ●nst and the wicked , in state , place and body ? for the just we have said already , that some of them are re-instated in their pristi●e happiness and felicite ; and others are in a middle state , within the confines of the air , perfecting the inchoations of a better life , which commenc'd in this : as for the state and place of those that have lived in a continual course of sensuality and forgetfulness of god ; i come now to declare what we may fancie of it , by the help of natural light , and the conduct of philosophy . and in order to this discovery i must premise some what concerning the earth , this globe we live upon ; which is , that we are not to conceive it to be a full bulky mass to the center , but rather that 〈◊〉 somwhat like a suckt egg , in great part , an hollow sphear , so that what we tread upon is but as it were , an arch or bridge , to divide between the upper and the lower regions : not that this inward ●llowness is a meer void capacity , for there are no such chasms in nature , but doubtless replenisht it is with some ●uid bodies or other , and it may be a kind of aire , fire and water : now thi● hypothesis will help us easily to imagine how the earth may move notwithstanding the pretended indisposition of its bulk , and on that account i beleeve it will be somewhat the more acceptable with the free and ingenious . those that understand the cartesian philosophy , will readily admit the hypothesis , at least as much of it as i shall have need of : but for others , i have little hopes of perswading them to any thing , and therefore il'● spare my labour of going about to prove what they are either uncapable of , or at first dash judge ridiculous : and it may be most will grant as much as is requisite for my purpose , which is , that there are huge vast cavities within the body of the earth ; and it were as needless , as presumptious , for me to go about to determine more . only i shall mention a probability , that this gross crust which we call earth , is not of so vast a profound● as is supposed , and so come more press to my business . 't is an ordinary observation among them that are imployed in mines and subterraneous vaults of any depth , that heavy bodies lose much of their gravity in those hollow caverns : so that what the strength of several men cannot stir above ground , is easily moved by the single force of one under it : now to improve this experiment , 't is very likely that gravity proceeds from a kind of magnetism and attractive virtue in the earth , which is by so much the more strong and vigorous , by how much more of the attrahent contributes to the action , and proportionably weaker , where less of the magnetick element exerts its operation ; so that supposing the solid earth , to reach but to a certain , and that not very great distance from the surface , and 't is obvious this way to give an account of the phoenomenon . for according to this hypothesis the gravity of those bodies is lesse , because the quantity of the earth that draws them is so ; whereas were it of the same nature and solidity to the center , this diminution of its bulk , and consequently virtue would not be at all considerable , nor in the least sensible : now though there are other causes pretended for this effect , yet there is none so likely , and easie a solution as this , though i know it also is obnoxious to exceptions , which i cannot now stand to to meddle with ; all that i would have is , that 't is a probability , and the mention of the fountains of the great deep in the sacred history , as also the flaming vulcanoes and smoking mountains that all relations speak of , are others . now i intend not that after a certain distance all is fluid matter to the ce●ter . for the cartefian hypothesis distributes the subterranean space into distinct regions of divers matter , which are divided from each other by as solid walls , as is the open air from the inferiour atmosphear : therefore i suppose only that under this thick outside , there is next a vast and large region of fluid matter , which for the most part very likely is a gross and fa●lid kind of air , as also considerable proportions of fire & water , under all which , there may be other solid floors , that may incompass and cover more vaults , and vast hollows , the contents of which 't were vanity to go about to determine ; only 't is very likely , that as the admirable philosophy of des cartes supposeth , the lowest and central regions may be filled with flame and aether , which suppositions , though they may seem to some to be but the groundless excursions of busie imaginations ; yet those that know the french philosophy , and see there the reasons of them , will be more candid in their censures , and not so severe to those not ill-framed conjectures . now then being thus provided , i return again to prosecute my main intendment ; wherefore 't is very probable , that the wicked and degenerate part of mankindare after death committed to those squallid subterraneous habitations ; in which dark prisons , they do severe penance for their past impletyes , and have their sences , which upon earth they did so fondly indulge , and took such care to gratifie , now persecuted with darknesse , stench , and horror . thus doth the divine justice triumph in punishing those vi●e apostatet suitably to their delinquencyes . now if those vicious souls are not carried down to the infernal caverns by the meer congruity of their natures , as is not so easie to imagine ; we may then reasonably conceive , that they are driven into those dungeons by the invisible ministers of justice , that manage the affairs of the world by axiom 3. for those pure spirits doubtless have a deep sence of what is just , and for the good of the universe ; and therefore will not let those inexcusable wretches to escape their deserved castigations ; or permit them to resicle among the good , lest they should infect and poyson the better world , by their examples . wherefore i say , they are disposed of into those black under-abysses ; where they are suited with company like themselves , and match't unto bodies as impure , as are their depraved inclinations . not that they are all in the same place and under the like torments ; but are variously distributed according to the merits of their natures and actions ; some only into the upper prisons , others to the dungeon : and some to the most intollerable hell , the abysse of fire . thus doth a just nemesis visit all the quarters of the universe . now those miserable prisoners cannot escape from the places of their confinement ; for 't is very likely that those watchfull spirits that were instrumental in committing them , have a strict and careful eye upon them to keep them within the confines of their goal , that they roave not out into the regions of light and liberty , yea 't is probable that the bodies they have contracted in those squallid mansions , may by a kind of fatal magnetisme be chained down to this their proper element . or , they having now a congruity only to such fatid vehicles , may be no more able to abide the clear and lightsome ayr , then the bat or owl are able to bear the suns noon-day beams ; or , the fish to live in these thinner regions . this may be the reason of the unfrequency of their appearance ; and that they most commonly get them away at the approach of light . besides all this , some there are who suppose that there is a kind of polity among themselves , which may , under severe penalties , prohibit all unlicensed excursions into the upper world ; though i confess this seems not so probable , and we stand in no need of the supposition . for though the laws of their natures should not detain them within their proper residences ; yet the care and oversight of those watchful spirits ; who first committed them , will do it effectually . and very oft when they do appear , they signifie that they are under restraint , and come ●ot abroad , but by permission ; as by several credible stories i could make good : but for brevity i omit them . now though i intend not this hypothesis , either for a discovery of infallible truth , or declarement of mine own opinions , yet i cannot forbear to note the strange coincidence that there is between scripture-expressions in this matter , some main stroaks of the orthodox doctrine , and this philosophical conjecture of the state and place of the wicked . 't is represented in the divine oracles as a deep pit , a prison , a place of darkness , fire , and bri●stone ; and the going thither , is named a descent . all which most appositely agree with the representation we have made ; and the usual periphrasis of hell torments , fire , and brimstone , is wonderfully applicable to the place we have been describing ; since it abounds with fuliginous flames , and sulphurious stench and vapours ; and , as we have conjectur'd , the lowest cavity , is nothing else but a valut of fire . for the other expressions mention'd , every one can make the application . so that when a man considers this , he will almost be tempted to think , that the inspired writers had some such thing in their fancies . and we are not to run to tropes and figures for the interpretation of plain and literal descriptions ; except some weighty reason force us to such a refuge . moreover hell is believ'd among the orthodox to have degrees of torments , to be a place of uncomfortable horror , and to stand at the greatest distance from the seat and babitation of the blessed . all which , and more that i could reckon up , cannot more clearly made out and explained , then they are in this hypothesis . thus then we see the irreclameably wicked lodg'd in a place and condition very ●retched and calamilous . if any of them should be taught by their miseryes to renounce and forsake their impietyes ; or should have any dispositions to virtue and divine love reinkindled in them ; meer philosophy would conclude , that in time they might then be deliver'd from their lad durance ; but we know what theology hath determined . and indeed those bruitish apostates are so fixt and rooted in their sensual and rebellious propensions , that those who are not yet as far distant from their maker as they can be , are still verging downwards ; and possibly being quite void of the divine grace , and any considerable exercises of reason and conscience , they may never stop till they have run through all the internal stages , and are arriv'd to the extremest degree of misery , that as yet any are obnoxious to . wherefore the earth and all the infernal regions being thus monstrously depraved ; 't is time for the divine justice to shew some remarkable and more then ordinary severity upon those remorseless rebels ; and his goodness is as ready to deliver the virtuous from this stage of wretchedness and impiety . when therefore those have compleated the number of their iniquities , and these are fit for the mercy of so great a deliverance ; then shall the great decree for judgement be executed ; which though it cannot be expected that meer philosophy should give an unerring and punctual account of , yet we shall follow this light as far as it will lead us ; not intrenching upon the sacred rights of divinity , nor yet baulking what the ancient eastern cabbala , assisted by later discoveries into nature , will dictate ; but sincerely following the hypothesis , we shall leave all its errours and misguidances to be corrected by the more sacred canons . so that where we shall discern the wisdom of the world to have misdirected the most knowing and sedulous inquirers , we may duly acknowledge the great benefit of that light which we have received to guide us in matters of such vast and concerning speculation . the constagration of the earth . therefore at length , when the time preappointed by the divine wisdom for this execution , is come ; the internal , central fire shall have got such strength and irresistible vigour that it shall easily melt & dissolve that fence that hath all this while inclosed it ; and all those other smaller fires , which are lodg'd in several parts of the lower regions joyning themselves with this mighty flame , shall prey upon what ever is combustible and so rage first within the bowels of the earth , beginning the tragick execution upon those damned spirits that are there confi●ed ; these having been reserved in the chains of darkness to the judgment of this great day ; and now shall their hell and misery be compleated , and they receive the full reward of their impieties , which doubtless will be the most intollerable and severe torment that can be imagned , these sierce and merciless flames sticking close to , yea , piercing through and through their bodies , which can remove no where to avoid this fierie over-spreading vengenance . and now the subterranean vaults being thus all on fire , it cannot be long ere this prevailing combustion take hold of the upper regions , wherefore at last with irresistible violence it breaks forth upon these also : so that the great pyre is now kindled , smoak , fire , darkness , horror and confusion , cover the face of all things ? wherefore the miserable inhabitants of the earth and inferiour air , will be seized on by the devouring element , and suffer in that fire that was reserved for the perdition of ungodly men . but shal the righteous perish with the wicked ? and shall not the judge of all the earth do right ? wil not the sincere & vertuous both in the earth and air be secured from this sad fate ? and how can their deliverance be effected ? doubtless providence that in all things else hath been righteous and equall will not fail in this last scene ; but provision will be made for their recovery from this vengeance that hath taken hold of the wicked . but all natural causes failing here , since their bodies are not pure enough to wast them up the quiet regions of the un-infested ather ; and the higher congruity of life , being yet but imperfectly inchoated ; they would be detained prisoners here below by the chains of their unhappy natures , were there not some extraordinary interposure for their rescue and inlargement ; wherefore when we contemplate the infinite fertility of the divine goodness , we cannot think , that he will let those seeds of piety and vertue , which himself hath sown and given some increase to , to come to nought ; or the honest possessors of them , fatally to miscarry : but that he will imploy his power for the compleating what he hath begun , and the deliverance of those , who have relyed upon his mercies . but for the particular way and method how this this great iransaction will be accomplisht , philosophy cannot determine it . happy therefore are we , who have the discoveryes of a more certain light , which doth not only secure us of the thing , but acquaints us with the way and means , that the divine wisdome hath resolv'd on , for the delivery of the righteous . so that hereby we are assured that our ever blessed redeemer shall appear in the clouds before this fiery fate shall have quite taken hold of the earth , and its condemned inhabitants . the glory of his appearance with his caelestial legions , shall raise such strong love , joy , and triumph in his now passionately enamourd expectants , as shall again enkindle that high and potent principle , the spirit , which being throughly awakened and excited , will melt the grossest consistence into liquid aether , so that our bodyes being thus turned into the purest flame , we shall ascend in those fiery chariots with our glorious redeemer , and his illustirous and blessed attendants to the caelestial habitations . this is the resurrection of the just , and the recovery of our antient blessedness . thus have some represented this great transaction ; but i dare warrant nothing in this matter beyond the declarations of the sacred scripturs , therefore to proceed in our philosophicall conjectures , however the good shall be delivered ; be sure the wicked shall be made a prey to the scorching element which now rageth every where , and suffer the judgement threatened . but yet the most degenerate part of mankind ( if we consult meere reason and the antient eastern cabbals ) who are detained prisoners in the now inflamed almospheare , shall not for ever be abandon'd to misery and ruin . for they are still pretended to be under the eye and tender care of that almighty goodness , that made and preserveth all things , that punisheth not out of malice or revenge , and therefore will not pursue them to their utter undoing for ever : but hath set bounds to their destruction , and in infinite wisdome hath so ordered the matter that none of his creatures shall be lost eternally , or indure such an endlesse misery , then which not being it self were more eligible . wherefore those curious contemplators phancy , that the unsupportable pain and anguish which hath long stuck to those miserable creatures , will at length so consume and destroy rhat insensible pleasure and congruity that unites soul and body , that the thus-miserably cruciated spirit must needs quit it's unfit habitation ; and there being no other body within its reach that is capable of a vitall union , according to the tenor of this hypothesis , it must become senselesse and unactive by axiom 4. and so be buried in a state of silence and inertness . at length when these greedy flames shall have devoured what ever was combustible , and converted into a smoak and vapour all grosser concretions , that great orb of fire that the cartesian philosophy supposeth to constitute the centre of this globe , shall perfectly have recovered its pristine nature , and so following the laws of its proper motion , shall fly away out of this vortex , and become a wandring comet , till it settle in some other . but if the next conflagration reach not so low as the inmost regions of the earth , so that the central fire remains unconcern'd , and unimploy'd in this combustion ; this globe will then retain its wonted place among the planets . and that so it may happen , is not improbable , since there is plenty enough both of fiery principles and materials in those regions that are nearer to the surface , to set the earth into a lightsom flame , and to do all that execution that we have spoken of . some conceive therefore , that the conflagration will not be so deep and universal as this opinion supposeth it ; but that it may take beginning from a lesse distance , and spendit self upwards . and to this purpose they represent the sequel of their hypothesis . the generall restitution . those thick and clammy vapours which erstwhile ascended in such vast measures , and had fil'd the vault of heaven with smoak and darknesse , must at length obey the laws of their nature and gravity , and so descend again in abundant showres , and mingle with the subsiding ashes , which will constitute a mudd vegetative and fertile . for those warm and benign beams , that now again begin to visit the desolate earth , will excite those seminal principles into action , which the divine wisdome and goodnesse hath mingled with all things . wherefore they operating according to their natures , and the dispositions which they find in the restored matter , will shoot forth in all sorts of flowers , herbs , and trees ; making the whole earth a garden of delight and pleasure ; and erecting all the phaenomena proper to this element . by this time the ayre will be grown vitall again and far more pure and pleasant , then before the fiery purgation . wherefore they conceive , that the disbodyed soules shall return from their unactive and silent recesse , and be joined again to bodyes of purified and duly prepared ayre . for their radaical aptitude to matter still remained , though theyfell asleep for want of bodies of fit temper to unite with . this is the summ of the hypothesis as it is represented by the profoundly learned dr. h. more , with a copious and pompous eloquence . now supposing such a recess of any souls into a state of in activity , such a restitution of them to life and action is very reasonable ; since it is much better for them to live and operate again , then to be uselesse in the universe , and as it were nothing for ever . and we have seen above , that the divine goodnesse doth always what is best , and his wisdom is not so shallow as to make his creatures so as that he should be fain to banish them into a state that is next to non-entity , there to remain through all duration . thus then will those lately tormented souls , having smarted for their past iniquities , be recovered both from their state of ●rtechednesse and insensibility ; and by the unspeakable benignity of their maker , placed once more in such conditions , wherein by their own endeavours , and the divine assistance they may amend what was formerly amiss in them , and pursue any good resolutions that they took while under thelash of the fiery tortures ; which thos that do , when their good inclinations are perfected , and the divine life again enkindled , they shall in due time reascend the thrones they so unhappily fell from , & be circled about with unexpressible felicity . butthose that for all this , follow the sameways of sensuality and rebellion against their merciful deliverer , they shal besure tobe met with by the same methods of punishment ; and at length be as miserable as ever . thus we see the ayr will be re-peopled after the conflagration : but how the earth will so soon be restored to inhabitants , is a matter of some difficulty to determine since it useth to be furnisht from the aerial regions , which now will have none left that are fit to plant it . for the good were deliver'd thence before the conflagration : and those that are newly come from underthe fiery lash and latter state of silence , are in a hopeful way of recovery ; at least , their aerial congruity cannot be so soon expired , as to fit them for an early return to their terrestriall prisons . wherfore to help our selves in this rencounter , we must remember , that there are continually multitudes of souls in a state of inactivity , for want of suitable bodyes to unite with , there being more that dye to the aery state , then are born into this terrestrial . in this condition were myriads , when the general feaver seiz'd this great distemper'd body ; who therefore were unconcern'd in the conflagration , and are now as ready to return into life and action upon the earth's happy restauration , as if no such thing had hapned . wherefore they will not fail to descend into fitly prepared matter , and to exercise all the functsons proper to this condition . nor will they alone be inhabitants of the earth . for all the variety of other animals , shall live and act upon this stage with them ; all sorts of souls infinuating themselves into those bodys , which are fit for their respective natures . thus then supposing habitable congruous bodyes , there is no doubt , but there will be humane souls to actuate and informe them ; but all the difficulty is to conceive how the matter shall be prepared . for who shall be the common seedsman of succeding humanity , when all mankind is swept away by the fiery deluge ? and to take sanctuary in a miracle is unphilosophical and desperate . i thinke therefore , it is not improbable ( i mean according to the duct of this hypothesis ) but that in this renewed youth , of the so lately calcined and purified earth , there may be some pure efflorescences of balmy matter , not to be found now in its exhausted and decrepit age , that may be proper vehicles of life into which souls may deseend without further preparation : and so orderly shape and form them , as we see to this day several sorts of other creatures do , without the help of generation . for doubtlesse there will be great plenty of unctuous spirituous matter , when the most inward and recondite spirits of all things , shall be dislodg'd from their old close residences ; and scatter'd into the ayre ; where they will at length , when the fierce agitation of the fire is over , gather in considerable proportions of tenuous vapours ; which at length descending in a chrystalline liquor , and mingling with the finest parts of the newly modified earth , will doubtless compose as genital a matter as any can be prepared in the bodys of animals . and the calm and wholesome ayre which now is duly purged from its noxious reeks and vapours , and abounds with their saline spirituous humidity , will questionlesse be very propitious to those tender inchoations of life ; and by the help of the sun 's favourable and gentle beams , supply them with all necessary materials . nor need we puzzle our selves to phancy , how those terrae filii , those young sons of the earth will be fortified against the injuries of weather , or be able to provide for themselves in their first and tender infancy ; since doubtlesse , if the supposition be admitted , those immediate births of unassisted nature will not be so tender and helplesse as we , into whose very constitutions delicacy and effeminatenesse is now twisted . for those masculine productions which were always exposed to the open ayr , and not cloyster'd up as we , will feel no more incommodity from it , then the young fry of fishes do from the coldnesse of the water they are spawn'd in . and even now much of our tendernesse and delicacy is not natural but contracted . for poor children will indure that hardshp that would quickly dispatch those that have had a more careful and officious nurture . and without question we should do many things for self-preservati on and provision , which now we yield no signes of ; had not custome prevented the endeavours of nature , and made it expect assistance ; for the indian infants will swim currently , when assoon as they are born , they are thrown into the water . and nature put to her shifts , will do many things more then we can suspect her able for the performance of : which consider'd , 't is not hard to apprehend , but that those infant aborigines , are of a very different temper and condition from the weak products of now decayed nature : having questionlesse , more pure and serviceable bodies , senses and other faculties more active and vigorous , and nature better exercised ; so that they may by a like sence to that which carrys all creatures to their proper food , pursue and take hold of that nutriment which the free and willing earth now offerd to their mouths ; till being advantaged by age and growth , they can move about to make their choice . but all this is but the frolick exercise of my pen chusing a paradox ; and 't is time to give over the pursuit . to make an end then , we see that after the conflagration the earth will be inhabited again , and all things proceed much what in like manner as before . but whether the catastrophe of this shall bee like the former or no , i think is not to be determined . for as one world hath perish't by water , and this present shall by fire , 't is possible the next period may be by the extinction of the sun. but i am come to the end of the line , and shall not go beyond this present stage of providence , or wander into an abysse of uncertainties , where there is neither sun nor star to guide my notions . now of all that hath been represented of this hypothesis , there is nothing that seems more extravagant and romantick then those notions that come under the two last generals ; and yet so it falls out , that the main matters contained under them , one would think to have a strange consonancy with some expressions in the sacred oracles . for clear it is from the divine volumne , that the wicked and the devils themselves are reserved to a further and more severe judgement then yet afflicteth them ; it is as plainly declared to be a vengeance of fire that abides them , as a compleatment of their torments : and that the earth shall be burnt , is as explicitly affirmed , as any thing can be spoken . now if we put all these together , they look like a probability , that the conflagration of the earth shall consummate the hell of the wicked . and those other expressions of death , destruction , perdition of the ungodly , and the like , seem to show a favourable regard to the state of silence and inactivity . nor is there less appearing countenance given to the hypothesis of restitution , in those passages which predict new heavens and a new earth , and seem to intimate onely a change of the present . and yet i would have no body be so credulous as to be taken with litle appearances , nor do i mention these with an intent that they should with full consent be delivered to intend the asserting any such doctrines ; but that there is shew enough both in reason and scripture for these opinions to give an occasion for an hypothesis , and therefore that they are not meer arbitrary and idle imaginations . now whatever becomes of this perticular draught of the souls severall conditions of life and action , the main opinion of praeexistence is not at all concerned . this scheame is onely to shew that natural and imperfect reason can frame an intelligible idea of it ; and therefore questionlesse the divine wisdome could forme and order it , either so , or with infinitely more accuracy and exactness . how it was with us therefore of old , i know not ; but yet that we may have been , and acted before we descended hither , i think is very probable . and i see no reason but why praeexistence may be admitted without altering any thing considerable of the ordinary systeme of theology . but i shut up with that modest conclusion of the great des cartes . that although these matters seem hardly otherwise intelligible then as ihave here explained them : yet neverthelesse remembring i am not infallible , i assert nothing ; but submit all i have written to the authority of the church of england , and to the matured judgements of graver and wiser men ; earnest● desiring that nothing else may be entertained with credit by any persons , but what is able to win it by the force of evident and victorious reason . des cartes princ. prilos . lib. 4. ss . cvii . finis . gods unchangeableness: or gods continued providence, in preserving, governing, ordering and disposing of all creatures, men, actions, counsels and things, as at the beginning of the world, so to the end of the world, for ever, according to the counsel of his own will. from whence is gatherd six necessary inferences very applicable to the changes, alterations and vicissitude of these our present times. wherein is clearly demonstrated and proved, that oliver cromwell is by the providence of god, lord protector of england, scotland and ireland, &c. to whom the people owe obedience, as to him whom god hath set over them. unto which is added, the causes of discontent, repining and murmurings of men: also, some serious advertisements, and seasonable admonitions to the discontented, and reprehensions to all impetuous, arrogant murmurers. together with answers to some cheif objections made against the lord protector and his present government, endeavouring (if possible) satisfaction to all men. / therefore written and published for publicke good, by george smith, gent. smith, george, 1602 or 3-1658. this text is an enriched version of the tcp digital transcription a93347 of text r207687 in the english short title catalog (thomason e824_4). 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. 256 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a93347 wing s4036 thomason e824_4 estc r207687 99866725 99866725 119009 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. a93347) transcribed from: (early english books online ; image set 119009) images scanned from microfilm: (thomason tracts ; 125:e824[4]) gods unchangeableness: or gods continued providence, in preserving, governing, ordering and disposing of all creatures, men, actions, counsels and things, as at the beginning of the world, so to the end of the world, for ever, according to the counsel of his own will. from whence is gatherd six necessary inferences very applicable to the changes, alterations and vicissitude of these our present times. wherein is clearly demonstrated and proved, that oliver cromwell is by the providence of god, lord protector of england, scotland and ireland, &c. to whom the people owe obedience, as to him whom god hath set over them. unto which is added, the causes of discontent, repining and murmurings of men: also, some serious advertisements, and seasonable admonitions to the discontented, and reprehensions to all impetuous, arrogant murmurers. together with answers to some cheif objections made against the lord protector and his present government, endeavouring (if possible) satisfaction to all men. / therefore written and published for publicke good, by george smith, gent. smith, george, 1602 or 3-1658. [10], 55, [1] p. printed for tho. underhill at the ancor and bible in pauls churchyard, and lawrence chapman next to the fountain tavern in the strand., london, : 1655. annotation on thomason copy: "jan 15:"; the final '5' in the imprint has been crossed out and replaced with a "4". reproduction of the original in the british library. eng cromwell, oliver -1599-1658 -early works to 1800. providence and government of god -early works to 1800. great britain -politics and government -1649-1660 -early works to 1800. a93347 r207687 (thomason e824_4). civilwar no gods unchangeableness: or gods continued providence,: in preserving, governing, ordering and disposing of all creatures, men, actions, coun smith, george 1655 47186 166 0 0 0 0 0 35 c the rate of 35 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-03 tcp assigned for keying and markup 2007-03 aptara keyed and coded from proquest page images 2008-09 john latta sampled and proofread 2008-09 john latta text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion gods unchangeableness : or gods continued providence , in preserving , governing , ordering and disposing of all creatures , men , actions , counsels and things , as at the beginning of the world , so to the end of the world , for ever , according to the counsel of his own will . from whence is gathered six necessary inferences very applicable to the changes , alterations and vicissitude of these our present times . wherein is clearly demonstrated and proved , that oliver cromwell is by the providence of god , lord protector of england , scotland and ireland , &c. to whom the people owe obedience , as to him whom god hath set over them . vnto which is added , the causes of discontent , repining and murmurings of men : also , some serious advertisements , and seasonable admonitions to the discontented , and reprehensions to all impetuous , arrogant murmurers . together with answers to some chief objections made against the lord protector and his present government , endeavouring ( if possible ) satisfaction to all men . therefore written and published for publike good , by george smith gent. jer. 10. 23. o lord , i know that the way of man is not in himself ; it is not in man that walketh , to direct his steps . psal. 75. 6 , 7. for promotion cometh neither from the east , nor from the west , nor from the south . but god is the judge : he putteth down one , a●d setteth up another . 1 pet. 2. 13 , 14. submit your selves to every ordinance of man for the lords sake , whether it be to the king as supreme , or unto governours , as unto them that are sent by him for the punishment of evil doers , and for the praise of them that do well , for so is the will of god , &c. london . printed for tho. underhill at the ancor and bible in pauls churchyard , and lawrence chapman next to the fountain tavern in the strand . 1655. to all free-born people of england , that are lovers of peace and truth , grace be unto you and peace from god our father , and from the lord jesus christ , &c. christian reader , there is not any doctrine more usefull to the life of man , or more necessary to be known to the comfort of the saints , then the doctrine of providence ; for not to know and beleeve , that god the creator doth by his secret and wise providence govern all things , is injurious to god , and hurtfull to our selves , and as much as to deny the soveraignty and high prerogative of the lord jehovah over the worlds ; which is indeed the exercise of his kingly dominion , in ordering the whole universe , which in the following discourse i offer unto your serious consideration : but because these times are pestered with many pestilent opinions , and seditious practises , all truths cannot please all men , every man believeth or denieth whatsoever may most advance their own particular judgments and interests ; so that i well know this discourse will be very unpleasant to many of this age : therefore ( good readers and my friends ) let me beg your patience , not only in the matter of my discourse , thwarting the desires and self-designes of men , it being against the common stream of the now raigning opinions ; but in the manner also , in my applications to the present changes and alterations , designs and interests , so strongly strugled for by the most of men ; to all which this my discourse runs in flat opposition ; the same thing being flatly denied which i affirm and do defend . i think i am the first that in this way and manner hath published any thing in defence of the present government under his highness the lord protector : i have not read nor seen any thing written of this nature , but what hath been to the contrary ; by which i received so little satisfaction , or am so farre from being satisfied by what i have read , that my spirit burned within me to make opposition thereunto , which caused me to put my pen to paper on this subject . give me also leave to give my judgment in the matter ; i am one of the free-born of the nation , and claim my vote as well as any other , having a proportionable right to all priviledges , and must proportionably share in any affliction that god shall please to inflict upon the nation ; therefore it concerns me to speak as well as to hear others speak ; if i speak not their sense , let me be born with , as i bear with them that speak not my sense : if any my friends be offended at what i write , i cannot help their passion , nor will i be angry at them : i know not any mans aym nor end in what they do , so well as i know my own : i know my own ; i know my aym is publike good , and my end gods glory , nor do i seek to please men but to please god , i seek not victory but verity ; if god accept of my endeavour , i have my end ; if men reject it , or me for it ; i pass not : yet i would so speak and write , that i may not give any offence , neither to the jew , nor to the gentile , nor to the church of god : but if offence be taken without cause , why therefore should i lose my liberty in which christ hath made me free ? but though i be free from all men ( as the apostle speaketh ) yet would i be servant to all ( in the sense the apostle speaketh ) that i might gain the more to god : there is a time to speak , and a time to keep silence ; if ever there were a time to speak for god , and the cause of the saints on earth , the despised ones , it is now no time to be silent , but to contend earnestly for the truth , and for the faith that was once delivered to the saints : it was but once delivered , i dare not say it shall be delivered a second time , to them that have had it once delivered , if they lose it , whether it be to a nation or to a man only . we in england have had it delivered to us , we , beyond capernaum , have been exalted unto heaven &c. the mysteries of the gospel have been unfolded unto us above all other nations , and god hath long owned us to be his people ; the word hath been operative , working in power , piercing even to the dividing of soul and spirit , joynts and marrow ; a discerner of the thoughts and intentions of the heart : it hath been a converting word , else whence had those rebellious children their conversion boasted of , that cast off their mother that bare them , and brought them forth ? an antichristian church brings not forth a christian brood : it is thus farre true , that we have had much chaff mixt with the pure wheat , many weeds have grown in this vineyard of gods planting : was there ever wheat without chaff ? was there ever a garden without weeds ? but never so many as at this day : some have been alwayes , and some will be to the end of the world : there shall be , there must be tares among the good corn : the evil one will cast tares where god casts good seed ; and that evil one hath been busie in this age above all ages ; the field of gods kingdom seemeth now to be covered all over with tares , but god can gather in his good corn , and weed out those tares , at the day of his harvest : he will manifest the blasphemers , and reprove the horrid blasphemies , strange self-opinions , false christs , false apostles and teachers , seducers of mens souls , evil angels in shape of angels of light , that under the notion of truth broach damnable heresies , doctrines of devils : all o●d herefles , abominated by the primitive church , are all at this day revived at once , and in disguised new dresses , come like wolves in sheeps cloathing : these are such as trouble the church of god , which the apostle in his time wished to have been cut off , gal. 5. 12. and it is the duty of the christian magistrate to suppress them ; he is as christs vicegerent and lievetenant on earth , not only to command observance of the first table , but also of the second : if he that despised moses law , died without mercy , under two or three witnesses ; how much sorer punishment suppose ye shall he be thought worthy , who hath trodden under foot the sonne of god . &c. and done despight to the spirit of grace ? heb. 10. 28 , 29. and the sword is not put into the magistrates hand in vain we read in deut. 17. from vers. 2 to vers. 7. if any had broken the covenant with god , and worshipped false gods , he was to be stoned to death : yet i say not , that every heresie under the gospel should be punished by death : but i say , it is the duty of the supreme magistrate , to suppress all heresie and blasphemy by a law : nor do i say , that an erring conscience is to be punished by the law of the magistrate , if he keep his erring opinion within his own walls ; but if he seduce others , and thereby stirre up sedition , alienating mens judgments from due obedience , i say such a one is liable to the wrath of the civil magistrate ; and those magistrates , that tolerate or connive at such things , will be found to do the work of the lord negligently : those things i only hint at by the way , and leave to the consideration of the judicious . what i have said as to the matter of my following discourse , which is providence , ordering all things ; it is the truth of god held forth in sacred scripture , from which i cannot retrograde : what i have said as to the matter applicatory , i only give my judgment , and leave the even to that providence which governs all things . as to my vindication of the lord protector , whom providence hath exalted , providence will yet further order him , and all his counsels and actions , after the counsel of gods will : god hath a great work for him to do , and it shall be done , whether to be a nursing father to the church of christ , and a skilfull esculapius , to heal the distempers of three sick and wounded nations , or whether for a contrary work , i cannot assert , god only knowes it , to whom all secrets belong : what is revealed belongs to us , and it is our duty as we are men , to own the powers that be ; and as we are christian men to pray for them ; therefore for him ; that god will make him a glorious instrument in his own hand for his glory and the peoples good . we hope well , but prayer is better then our hopes , and is the means to accomplish our hope : and god is alwayes better to his praying people then their prayers : let us not sinne by withholding our prayers , which thing hath sometimes caused blessings to be turned into curses : let us not limit the holy one of israel , nor give rules to providence ; nor let us spend our time in devising and plotting , nor as the athenians , make it our work to hear and to tell news ; but pray and endeavour for peace and truth ; and beleeve , that god is a rewarder to them that diligently seek him . there is yet balm in gilead , a dore of hope is opened to us ; the seed is yet in the barn ; as yet the vine and the figg-tree , the pomegranate and the olive tree , hath not brought forth ( saith the prophet , ) from this day i will blesse you ▪ hag. 2. 19. it is god that prepareth the seed and the ground , and gives the increase by his blessing , psal. 65. 9 , 10. therefore let us pray unto god for our governours , for his highness , and for his parliament ; for as god doth instruct the husbandman to discretion , to break the clods of his ground , and to cast in his seed in the appointed place and time , as the prophet speaketh ; so doth he instruct princes , and teacheth them discretion to rule and govern as he pleaseth ; for by him princes raign and rule ; the husbandman waiteth for the fruit of the earth ( saith james ) and hath long patience for it , untill he receive the early and the later rain ; and shall not we follow the footsteps of providence , and patiently wait gods time and means , for giving us the blessings promised ? let us cast off our own wayes , wills and designs , and be obedient to providence , and see what the lord our god will do for us . courteous reader , read me with patience , not with any prejudice : try all truths , oppose nothing that is truth ; good counsell is not to be slighted , nor seasonable reproof to be scorned , though it come from one of whom you could say as achab said of michaiah , that you hate him , and that he doth not speak good concerning you but evil : i have written what god hath instructed me , do you read , and read all ; then judge ( as god shall put into your heart ) of him who is your servant in the lord jesus christ , that desires increase of grace to you and all the israel of god . george smith . the principall things touched upon in the following discourse . god the creator doth govern all things by his secret providence . page 1. the want of the true knowledge of providence , is cause of murmurings . p. 2 , & 12. providence set forth by the ladder that jacob saw in his vision , and by the piller of cloud that guided israel in the wilderness . p. 2. nothing comes to pass by chance or devisings of men , or meerly by nature , but by providence . ibid. providence what it is ? ibid. & p. 12. it is the eye of god . p. 3. it ordereth all the actions of men . ibid. the dayes and life of man . p. 4. it ordereth the dispositions of men . ib. it ordereth the wicked actions of wicked men . ib. it ordereth the secrets of the heart , and the answer of the tongue . p. 5. it ordereth the least of things , which men falsly say come by chance or fortune . ib. all creatures animate and inanimate wait on god , and obey and execute his command . p. 6. providence changeth the order that nature hath put into things . ib. all the works of providence are known and certain to god from eternity . ib. but they are all contingent to men . p. 7. the times of families and kingdoms are appointed by god , their rise and their period is certainly set , and the means thereto conducing . p. 7 , & 8. why jehu was punished like achab. p. 8. admonition to those that god hath made punishers of others sins . ib. providence ordereth all actions and things , to advance men and nations as pleaseth him , p. 9 , 10. providence ordered oliver cromwell to be lord protector . p. 11. every mercy and every judgment is from god , not from men , but as instrumeuts in gods hand . p. 11 , 12. inferences drawn from the doctrine of providence . p. 13. all mercies to men or nations are of gods free grace and love . ib. particular mercies instanced . p. 14 , 15. all judgments are from god as recompence for sinne . p. 16. particular sinnes instanced , and at ripeness in england . ib. how priviledges of parliament were lost . p. 17. a memento of the covenant . ib. the wicked are taken in their own craftiness , and fall by their own designs . p. 18. observations of some actions and designs of king james , and of the late king . p. 18 , 19. six peeces of providence very observable to the late king . p. 20. considerable providences to the long parliament . p. 21. six considerable quaeries propounded . p. 22. god hath set a time when he will give in mercies , and when he will instict judgements . p. 22 , 23. and upon whom . ib. and how much it shall be . p. 24. but all those times and purposes in god , are unknown to men . p. 24 , 25. mens boldness to foretell gods times and purposes . ib. revelations and visions in these times , but vain fancies . p. 26. these are trying and shaking times . p. 26 , 27. god shaketh nations severall wayes . ib. the word of god like fire shall consume all opposers . p. 28. the greatest reformation , hath ever met with greatest opposition . ib. three things have long threatned judgment to england . ib. men not able to bring any enterprise to pass by all their contrivings . p. 29. the lord protector set up by providence , made successfull by saints prayers . ib. although god hath set the time for every purpose , which cannot be altred , yet men are to be diligent in the use of all lawfull means , p. 30 , 31. how god is said to repent , or to be changed . p. 32. no means must be used but lawfull means . p. 33. we must not trust in means , nor be too solicitous in the use of means without a particular promise . ib. nor to use unwarrantable means to obtain lawfull things . ib. christs kingdom is spiritual . 34 he accepts not the use of the sword in the saints hand , to set up his kingdom . ib. reasons why ? p. 35. the pressings in mens spirits , not alwaies agreeable to the spirit of god . p. 35 , 36. the spirit of god leadeth but to one truth . ib. the right means to obtain mercies , and to avoid judgments . 36 , 37. what the doctrine of paul and peter is , concerning the civil magistrate . ib. the civil magistrate hath authority to command the worship of god , and to punish the contemners of it . p. 38. when god hath manifested his will by the work of providence , we are to submit and not to murmur . p. 39. murmurers reproved . ib. the effects of murmuring . ib. the causes of mens murmurings . p. 40. severall sorts of murmurers noted . p. 41 , 42. order in discipline required by christ in his church . ib. men ascribers , are god prescribers . p. 43. the murmuring of corah was against the offices of magistracy and ministry . p. 43 , 44. advice to the people . p. 44 , 45. men are building new babels . ib. kings , nursing fathers to the church under the gospel . ib. christs enemies shall be slain miraculously , by the sword that goeth out of his mouth . p. 46. it was israels sinne in asking a king before god gave him , and it is a sinne in any people to reject a king when god gives him . p. 47. seditious persons like sheba the sonne of bichri . ib. the bitterness of warre , instanced in abner and joab . ib. five principall objections made against the lord protestor , answered . p. 48. the cause of our late warre , what . p. 49. the lord protector vindicated , as to former promises . p. 50. in his trust to the parliament and nation . ib. in breach of priviledges of parliament . p 51. that this is a free parliament . ib. concerning the militia . p. 52. concerning his negative voice . p. 53. concerning religion . p. 54. concerning making laws , and raising of money . p. 55. that he is no favourer of cavaliers , but as in justice he ought . ib. gods vnchangeablenesse , or , gods continued providence in preserving , guiding , ordering and disposing of all creatures , men , actions , counsels and things , as at the beginning of the world , so to the end of the world , for ever ; according to the counsell of his own will . that there is a god that hath created the world and all things , we all acknowledge ; the heathen confesse the same , but know not the true god in his essence and being , god hath hid himself from them , farther then what is revealed to them by the works of creation , therefore they frame gods to themselves according to their fancies , and so make many gods : we christians do acknowledge one god , and but one god , distinguished by three persons , father , sonne , and holy ghost ; and that there is three persons or three hypostases , and but one god , is revealed to us by the word of god , contained in the holy scriptures of the old and new testament , where only this mystery of the godhead is to be known ; therefore the wisest and most prudent of the heathen cannot know this , because they have not the sacred scriptures made known to them ; but this we all prof●sse to know and to beleeve , therefore it we●e in vain and lost labour to use arguments to prove it . but that this one god the god of israel doth govern , order , and dispose all c●eatures , actions , things , men and counsels , according to the purpose of his own will , is not so clearly acknowledged nor beleeved , but contrary , it is denied by some though by name they are christians , yet they go not in their practise in this particular beyond the old sect of stoick philosophers , who though heathen acknowledge a deity , yet leave the guidance and ordering of things to nature , and so tye god to second causes ; therefore it will not be unnecessary to prove , that there is a secret and special providence of god that governeth and ordereth all things ; for indeed the want of the knowledge and practice of this is the cause of great complainings , discontents , and murmurings against god and against men ; we look at instrumental causes but see not the efficient cause , the cause of all causes : jaco● did not only look to the foot of the ladder which he see in his vision , but he 〈◊〉 at him who sate at the top of the ladder a ; this ladder doth literally set forth gods providence governing all things ; the steps or gradations of the ladder are the divers means which god useth ; the angels ascending and descending are the ministring spirits which god sendeth forth to execute his will , as the apostle tels us , they are all ministring spirits sent forth to minister for them who shall be heirs of salvation : and the b psalmist exhorting us to the praise of god saith , who is like the lord our god , that hath his dwelling on high , and yet abaseth himself to behold the things in the heaven and in the earth ? psa. 113. 5 , 6. he so beholdeth all things as to order all things , and all actions , not only men and angels , but the unreasonable creatures , yea , inanimate things by a providence : as the israelites were led through the wildernesse by a pillar of a cloud by day , and by a pillar of fire by night , so all creatures are guided by providence : you know that when the cloud was taken up from the tabernacle , the israelites journeyed and went forward so long as the pillar went before them , but when the ●pillar staid they staid , in that place where the cloud abode there they pitched their tents , as is said , num. 9. 17. again , when the cloud was taken up whether by day or by night , they journeyed , and so long as it rested they remained in their tents ; whether it was for a day or for daies , for moneths , or for years : c god is the same to us that he was to israel , his providence is the same , though altered in the dispensations , &c. god is eternal , and he is unchangeable in all his waies , he made himself known in times past by his wondrous works and special revelations , but now he maketh himself known by his word as well as by his works . the visible things created which are but part of the works of god , do set forth to the whole world his power and wisedom , psa. 19. and as the psalmist saith , the lord is known by the judgements which he executeth , psa. 9. 16. but especially by his word he hath made himself known to his people , his word is contained in the sacred scriptures of the old and new testament , there he hath revealed himself in his attributes , names , titles , eternal essence and being ; and by his word we come to know what his works are , they are revealed in scripture to be decree , creation and providence ; decree was the purpose of god before all time what should be in time , and till time shall be no more ; creation was the making of the worlds and all things in them of nothing , and that was in the beginning of time ; providence is the governing and disposing of all things , by which god the creator doth exercise his kingly power for ever , according to the decree and secret counsel of god , effecting every purpose , in the time , place , and by the means pre-ordained by god . now that there is such a ruling providence that ordereth all things , and every thing in the world , is necessary to be known and beleeved by all ; therefore i shall endeavour to prove it by scripture and experience , and that nothing comes to passe by chance or meerly by nature , nor can be effected and done by any devisings , contrivings , wisedom , or power of men , without the disposing of providence : for if there be a god that made all things , it must needs be that the same god governs all things and their actions , according to his will : but god made all things , that 's confessed , why did god make the creature ? not for themselves , nor to leave them to act and do as they list ▪ but god made all for himself , for his own glo●y , d yea , he made the wicked for the day of wrath : it was indeed a glorious work to make the worlds and all creatures , but it is a more glorious work to govern the worlds and every creature by his most wise providence : this providence he calleth the eyes of his glory e , by it his glory is manifested in every thing , and this glory he will not give unto any other f : providence is the absolute soveraign power of god over the creatures , exercising his eternal decrees and secret counsell , ordering things and actions according to his good pleasure , after the counsell of his own will g ; thus saith the lord ( speaking of things done from the beginning of the world , and things to be done ) my counsell shall stand , and i will do all my pleasure h ; seek ye out of the book of the lord ( saith the prophet ) and reade , not one of these things shall fail , nor ssiall misse one of another i : all things shall come to passe , and be so ordered and fitted unto another as the sword to the scabbard or knife to the sheath : i will speak the word , and the word that i speak shall be done k ; the lord of hosts purposeth , and who shall disanull it l ? he spake and it was done ( saith the psalmist ) he commanded and it stood fast m . there was a sore famine in samaria , and the prophet telleth them that the next day there should be great plenty , but this seemed a thing impossible , and was not beleeved , the assyrians being then with a mighty army besieging samaria n : now the lord made the host of the assyrians to hear a noyse of horses aad chariots , and of a mighty host , and for fear they all fled from their tents , and left their tents and camp , even as it was with all provisions , and fled for their lives o : now there were four lepers that were in distresse and ventured themselves to go to the camp of the assyrians , where they found abundance of food and treasure , and all the host was fled ; these bring tidings to samaria ; and as the lord had said by his prophet so it came to passe p : here was no contrivance , nor wisedom , nor power of men in all this , but the work of providence ; so you shall see that when two men go into the field to hew wood , the head of the axe sticth from the helve at unawares , and killeth one of these men q : this is the work of providence , and in such a case god himself saith , i have delivered such a man to the slayers hand r : if god take care of a sparrow , he much more taketh care of a man , but a sparrow falleth not to the ground without the providence of god , and a mani , of more value then many sparrows ſ : two men travell on the way , the one is robbed of his purse , the other is never assaulted , this is providence in the one and in the other . you know ahab would needs go up to ramoth-gilead , he was very confident of victory , he takes much advice and counsell about it , strengthens himself by the assistance of king jehosapha● , and is encouraged by no lesse then four hundred false prophets ; all say to him go and prosper t ; only mic●iah the prophet of the lord tels him from the mouth of god , that he should not return in peace ; ahab scorns the prophets words , and imprisons him , and goes on with confidence of his design ; now what crossed him in his design , contrivements , and power , &c. the text tels you , a certain man drew a bow at a venture , ●nd shot an arrow ; he knew not ahab , nor could any know him , for he had disguised himself ; ahab wanted not for any contrivance , policy , counsell , nor strength to preserve himself , yet maugre all policy , the arrow thus shot at a venture findes out ahab , and although ahab was armed it is by providence guided to the joynts of his armour , where it enters , and hits ahab so that he died u ; here providence executeth the decree of god upon ahab ; you know the king of assyria sent a mighty and invincible army against hezechiah king of judah , confident of successe : hezechiah unable to make opposition by any equality of strength , yet this invincible host is destroyed , not by any art , wisedome , counsell , or strength of men , all was wanting ; but an angell of the lord went out and smote the camp of the assyrians in one nigh●one hundred fourscore and five thousand w , this is also the work of providence . as the actions of men so their daies and life are ordered and appointed by god , therefore saith holy job , the daies of every man are appointed by god , and all those daies are ordered by providence , though men know them not , nor how they are secretly ordered and every hour preserved till the appointed time be come , for saith job , thou hast appointed his bounds that he cannot passe x , therefore saith he , i will wait till my change come y ; so the pro david , my times ( saith he ) are in thy hands z . and as providence ordereth the actions and lives of men , so it doth reach to the orderings of the disposition and naturall affections of men , either to love or hatred , to kindnesse , or to chur●ishnesse , what else changed the disposition and affection of esau , from bloudy wrath to loving kindenesse , when he came out against jacob with hatred , and when he meeteth him he embraceth him with loving-kindenesse and brotherly affection a ; so you shall see laban pursuing jacob in great anger , and when he is on the way his disposition and anger is changed b ; you may see the midianites that came out against israel all in love one with the other , and hatred against israel , fall one upon another , and destroy one another , providence ordereth that every one set his sword against his fellow c ; the like you may see in the army of the philistims d . yea more , it is evident from sacred scriptures , that all the wicked actions of wicked men are ordered by providence , god ruleth them , and orders them for the accomplishment of his secret counsel , and by the ordering of those actions god hath glory : i say , they are ordered by providence , not as wicked men intend or act them , they intend and act out of a wicked principle , to a wicked end , but god orders them otherwise , to effect something of his own decree , and turns it to good in the doing his will ; the action , and the sin in the action is their own , but the ordering of the action is of god : all wicked actions of wicked obdurated pharaoh , providence ordered to the glory of god . st paul hath this expression , for the scripture saith of pharaoh , even for this cause have i raised thee up , that i might shew my power in thee , and that my name might be declared throughout all the earth , e rom. 9. 17. his cruelty in destroying all the male-children of the hebrews ; moses being cast into the river , the repulse that pharaoh gave to moses message from god , his encrease of the burthens and labours on the hebrews , and his oft refusing to let the people go , &c. providence ordered all these things to the advancement of gods glory : so it is said of sihon king of heshbon , that god hardened his heart , and why ? that sihon king of heshbon out of the bitternesse and envy of his own heart against israel , should refuse to suffer them to passe peaceably through his countrey , to the end that israel might have a just cause to engage warre with them and destroy them f . was there ever so great an act of wickednesse acted in the world , or invented , as that horrid conspiracy of herod , pontius pilate , judas , the gentiles , and the people of the jews against the lord christ ? yet providence ordered all this , and brought the greatest good out of that most horrid act ; the scripture saith plainly , that all this was no more but what was before-determined should be done g : st john speaking of the unbelieving jews from that place isa. 6. 10. saith , god hath blinded their eyes and hardened their hearts h : and esay saith , the lord hath powred upon them the spirit of deep sleep , and hath chosed their eyes , the prophets , rulers , and seers hath he covered i ; god is not only a bare permitter of evil actions in men , but he is a powerful agent , ordering of those evil actions by his wise and secret providence , to serve to the purpose of his own will ; the sinne is their own but the guidance of the action is gods , ordered to his own glory ; job tels us , that the deceiver and the deceived are both his k , he ordereth both ; if a prophet be deceived when he hath spoken a thing , i the lord have deceived him l , that is , such prophets as ahabs four hundred prophets were , whom satan could not deceive till he was bid to go and prevail : all the actions of the devil are ordered by providence , and there is not , nor cannot be any action of the devil but what is extreamly wicked : remarkable is that place of st john , rev. 17. 13. speaking of that foul apostacy of papacy , he saith , they shall give their power and strength to the beast , he saith not they will give , but they shall give , as a thing that god had pre-ordained to be , much more may be said , this i hope may suffice to prove this truth . yet furrhermore you shall see , that as god orders by his providence all men , and all actions , of all sorts , their times , their dispositions , &c. so he ordereth the very secrets of the heart , and the answer of the tongue ; the wiseman tels us , the kings heart is in the hand of god , be turns it as the rivers of waters whithersoever he will m : and the answer of the tongue is from the lord n , to this effect is that saying of christ to his disciples , take no thought what you shall speak , for it shall be given to you what to speak at the same hour o : the man thar shall consult within himself , and debate in his own thoughts , and come to a full resolurion what he will answer or speak to this or that thing , so as that he thinks nothing shall alter him , yet that man when he comes to put his resolves into action , shall speak or do as providence shall order and direct , it may be quite contrary to what he resolved , something will come in between the preparation and the action ; caiaphas the high priest doubtlesse spake not those words of himself when he said , it was expedient that one man should die for the people , but providence ordered him to use those those words , that as he was high-priest that year , he prophefied , that christ should die for the nation p : so the wiseman tels us , many seek the favour of the ruler , but every mans judgement is from the lord ; as we know men usually seek the favour of a judge before whom they have a matter to come , but they consider not that the verdict shall be as providence shall order it . yea , providence extendeth to the least and smallest of things as well as to the greatest , for god worketh all things after the counsell of his own will , even those things that men corruptly call chance or fortune ; the very hairs of a mans head they are numbred q , a sparrow is one of the meanest of birds , yet a sparrow falleth not to the ground but by providence r ; the grasse , the corn , the trees , the plants , and the flowers of the field grow and flourish by providence ſ , yea , the lot that is cast or drawn as we say by chance , is ordered and disposed by providence ; providence ordereth all and every thing . and as god by providence governs and orders all creatures and their actions , so all creatures readily obey his command , they are all at his call , at his beck they come , and at his beck they go , whatsoever he commandeth that they do ; every creature in their kinde own him for their creator and preserver ; the eyes of all ( saith the psalmist ) wait upon thee , and thou givest them their meat in due season t ; god is the great master of the whole universe , the great family of the world , he sets every one in their station , appoints every one their work , and pays them all their wages ; thy judgements ( saith the prophet ) are a great deep , thou preservest man and beast u ; the young lions seek their meat of god w ; and god prepareth for the young ravens their food x ; the creatures are the hosts and armies of god , at what time soever he is pleased to muster them together ; the contemptible grashoppers if god please to whistle them shall be a destroying army y ; poor despised flies shall come in swarms to plague a whole nation if god command them , yea , at gods command , frogs and lice shall be irresistible armies ; and who can stand before them ? the hail , the ice , the snow , the fire , the water , the windes , all and every thing are at his command ; all things in heaven , on the earth , in the seas , and in hell , are at his beck ; angels , men , beasts , birds , fishes , yea devils themselves are commanded by god , and are his instruments to punish , overturn , lay desolate , and destroy the mightiest monarchs , kingdoms , or people as pleaseth him . yet further , that order that nature hath set in the creatures or things , when god pleaseth to command , shall be altred and changed in extraordinary manner ; the red sea must part in sunder and stand as a wall on this side and on that side ; the proud streams of the river jordan shall be altred and turned back , even in the time of her highest pride and overflowings z ; the sun which as the bridegroom cometh out of his chamber , and as a giant rejoyceth to run his race a must at gods command , for execution of his decree stand still upon mount gibeon b : again when god pleaseth it shall neither stand still nor go forward , but it must go backward ten degrees c ; let jouah be cast into the sea , if god command the waters shall not drown d ; if daniel must be cast into the den of cruell , hungring , ravening lions ; they shall not be able one of them against gods command , to open a mouth to hurt him e , if the three children must be cast into a double-heated , fiery furnace , the fire shall not burn , nor so much as scorch one hair of their head f ; when god will have israel come out of egypt in quiet , not so much as a dog in all egypt shall move his tongue at man or beast g ; and when god commands the very dogs of jezabels own house shall tear and devour jezabel h , all things act or forbear to act as god pleaseth to command them , they readily execute all his pleasure . known unto god are all his works from the beginning of the world i , that is , nothing is new unto god in all the works of providence ; he knows all and every thing from all eternity , what shall be for ever ; there is no contingency in the decrees of god , they are certain and unchangeable , nothing shall fail of all that he hath purposed , but providence shall surely effect and accomplish every work in its appointed time and season , and by the means appointed , according to the pleasure of god , but unto men the works and decrees of god are unknown , they are contingent both in respect of actions and events : and hence it cometh to passe that great works and strange events that providence bringeth to passe in the world are wondred at , because they are strange to us , we never see such a thing , such a change , such an overturn , &c. nor looked not for any such thing ; as the prophet speaks , when thou didst terrible things which we looked not for , when thou camest down the mountains flowed down me thy presence k , that is , when god appeareth in the world , in acting any new and great work , which we have not seen nor looked for , whether it be in the delivering of the church out of some great affliction , or bringing calamities upon his church for their sins ; or whether it be in visiting the nations inhabitants of the earth for their long-born with iniquities , their abominable murthers , cruelties , and oppression , their contempt of god and persecution of his servants the ministers , &c. when god i say shall come , and unexpected by us , unlooked for , overturn , overturn , throw down the mighty , lay waste and make desolate strong cities , fortified nations , and the greatest monarchies ; then the mountains shall melt , or flow down as water at gods presence , all obstructions shall be cast out of the way , the great men and most crafty counsellors , that stood like mountains a little before , seeming impossible to be removed , these shall vanish and come to nothing ; who art thou o great mountain before zerubbabel ? thou shalt become a plain l ; god will throw off kings , and corrupt , irreligious , oppressing parliaments , let them make their mountains never so strong they shall be cast down : this is the absolute soveraignty of god , the exercise of his kingly power , his everlasting dominion : who is ( as the apostle expresseth ) the blessed god and only potentate m , he who hath on his vesture and on his thigh a name written , king of kings and lord of lords , rev. 19. 16. he changeth times and seasons , removeth kings and setteth up kings , &c. he is a just and righteous god , and hath no respect of persons , keepeth covenant and promises to his people , will not fail , nor can be hindred ; he is infinite in power , and he is unchangeable in all his waies and works ; he is the king of saints n , he goes forth conquering and to conquer o all kings and nations that are his enemies , and shall break them with a rod of iron , and dash them in peeces like a potters vessell p , for he is also king of nations q , and for the seed of jacobs sake he will break in peeces the shepherd and his flock , the captain and the rulers r ; out of his mouth goeth a sharp sword , that with it he should smite the nations ſ , and he shall rule them with a rod of iron , for the lord is high above nations , and his glory above the heavens t ; to him the nations are as the drop of a bucket , and the small dust of the ballance , all nations are before him as nothing , and are counted to him lesse then nothing , and vanity u ; he hath measured the waters in the hollow of his hand , and measured the heavens with a span , comprehended the dust of the earth in a measure , and weighed the mountains in scaics , and the hils in ballances * : such is the greatnesse of gods power ; the daies of men , the years of families , and the ages of kingdoms are all by him numbred and determined , the time of their beginning , the time that they shall continue , the times and means of their encrease , and of their diminution , and the instruments to accomplish all gods will in every particular ; all is known and appointed by god , * till which time they shall stand , and longer they cannot stand ; their period is certain , determinated by god who is unchangeable ; but unto men they are altogether unknown , therefore uncertain ; secret things belong unto god , yet these secrets god will reveal to his saints in the time appointed , when the time of the accomplishment is come and not before , as we shall shew afterward in the proper place . you know that gideon was a good man , and god stirred him up to be a deliverer of his people from the bondage of the midianites , the people would have made him their king , and his poster●ty to rule after him , which he refused ; yet gideon that he might leave a memorial of his acts and name , asked of the people their earrings , and their chains of gold , which they had taken as their prey from the conquered enemy , one thousand seven hundred shekels of gold , besides other ornaments , &c. which they willingly gave him , of which he made an ephod , and put it in his city , and all israel went a whoring after it , that is , they superstitiously worshiped it , which thing became a snare to gideon and to his house y ; this was the means to bring a period to gideons family , for as soon as gideon was dead , abimelech the son of gideon , which he had by his concubine a shechemite , together with the men of shechem , conspired against the sons of gideon , which were threescore and ten , and slew them all save jotham who escaped ; thus god made abimelech the instrument to punish the sin of gideon , and abimelech was made king , and reigned 3. years ; here was ambition , treachery , and murther in abimelech , and in the men of shechem , this puts a period to the life of abimelech , to the people of shechem , and to abimelechs kingdom , for the text saith , god sent an evil spirit between abimelech and the men of shechem z ; so that abimelech is the instrument to destroy the men of schechem that joyned with him in his conspiracy and murther of his brethren , and set him up over them ; and when he had done that , providence makes a silly woman the instrument to destroy abimelech a . so you know ahab sinned , he sold himself to do wickedly , and god by the prophet foretelleth the destruction of him , of his family , and of his kingdom b ; providence brings jehu to be the instrument to accomplish this work , iehu did it to the full , and with great zeal , seeming to the lord of hosts , but iehu's heart was not upright before god c , therefore the prophet hosea from the mouth of god denounceth judgement against the house of iehu for the bloud of ahabs house d ; iehu did all that god had threatned against ahabs house , and he did but what was the will of god should be done , yet iehu must be no lesse punished then he had punished ahab ; calvin gives a good reason of this , it was not ( saith he ) for any act done ro iezabel , or upon the children of ahab , for in all that the lord himself testifieth he did well e , but because iehu's heart was not upright to god in that that he did , and because iehu did not depart from the sins of ahab f , iehu sinning like ahab must be punished like ahab , and it was made good accordingly at the time appointed g : the apostle tels us that these things are written for our adusonition h , &c. this is an admonition to them of our time whom god hath made instruments to punish the sins and oppressions of others , that they take heed that they be not guilty of the sinnes and oppression that they have punished in others ; it were a happinesse to this nation if some were not as faulty as those that they have punished ; it is good that sin be punished , but it will prove very ill to the punishers that walk in the practise of the same sinnes . it was well done of henry the eight in putting down the popes supremacy , and demolishing monasteries , nunneries , priories , &c. let his end be what it will , or what it was , or the cause of doing it ; but it was very ill in henry the 8. that he continued in the practise of the same superstition and persecution of gods people : it was a good act to cut off tyranny , but it is extream evil that the same hands should act high oppression ; god will stir up other hands to cut off them and their families , he hath already shewed his anger , and will perfect it to their ruine , if their repentance prevent it not , for god is unchangeable in all his judgements and his dealings with men , wherein a man sinneth therein he shall be punished , as it was with adonibezek , if men notwithstanding all warnings , admonitions , and examples , will go on in sin , it is a sign that their period is nigh : thus it was with the sons of ely , they were wicked , and they were oppressive , they caused the sacrifices of god to be abhorred i , and they were admonished by good old ely , but they would not hearken to his voice , to be reformed , and why ? because saith the text the lord would slay them k , and providence ordereth the philistins to be instrumental to accomplish it ; this was also the occasion of casting off flies family for ever : by this we see how providence orders things , actions , and instruments to overturn and cut off men and families , yea , whole kingdoms , as we see in the mighty of chaldea , at the period of time the hand-writing upon the wall shewed belshazzar that god had numbred his kingdom and finished it l , the set time was come , and the same night was belshazzar slain , and the monarchy transferred to the medes and persians , when he little expected such a change , as appeareth by his jol●ity , feasting , and drinking wine , with a thousand of his lords , and causing the vessels of silver and gold to be brought to carouse in , which his father nebuchadnezzar had taken out of the temple in hierusalem ; god defers long , but when he smites he doth it suddenly , when men least look for it , and that irresistibly . now as providence ordereth things , actions and instruments , to cut off and to destroy , as it pleaseth him , so providence ordereth things , actions and instruments , secondary causes , to advance men , families , and kingdoms , when he pleaseth ; of which i shall offer two or three instances ; we see when god for the bringing his own purpose to passe in accomplishment of his decree and promise made to abraham , and would to that end advance ioseph above his brethren , that he might be the instrument to preserve his fathers house , which was then the only visible church on earth , providence orders every thing to concurre : and herein observe these nine particular peeces of providence : 1. iacobs love to ioseph procures his brethrens hatred m . 2 his brethrens hatred procure consultations and conspiracies against the life of ioseph . 3. providence suffereth them not to agree in their counsels to kill him , and so his life was preserved . 4. they sell him to the midianitish merchants , these merchants carry him into egypt , and there they sell him to potiphar a chief officer to king pharaoh , where god blesseth ioseph and prospered all that he put his hand unto n . 5. ioseph is cast into prison by the false accusation of potiphars wife : in the prison he findeth favour of the keeper of the prison , and is trusted by him o . 6. two of pharaohs servants , his chief butler and his chief baker are by pharaoh cast into the same prison where ioseph was p , and are put under iosephs charge . 6. this butler and this baker dream each of them one dream in one and the same night ; ioseph came to the knowledge of their dreams , and shews them the interpretation of it . 7. this occasioneth iosephs skill and knowledge in the interpretation of dreams to be known q 8. pharaoh also dreameth a dream which none could interpret , which occasioneth ioseph to be sent for out of the prison , who telleth unto phara●h the interpretation of his dream ; upon which ioseph is made ruler over pharaohs house , and over the whole kingdom , next to pharaoh himself r 9. god brings a famine on all the earth , except in egypt , for there he had given plenty ; therefore iacob sends his sons into egypt to buy food ſ there they bow to ioseph their brother and do homage to him , as was foretold by his dream , and for which they so much the more hated him t : thus you see how providence ordered every thing to concurre to effect gods purpose : and ioseph himself ●els his brethren as much , saying , it was not you but god that sent me before to preserve you a postcrity on earth , and to save your lives u , &c. a means to accomplish what was promised long before w . the like instance we have in the advancement of h●ster and mordecai : very observable in ten other particular peeces of providence : 1. that at so great and publike feast as the king ahashuerus made to his princes and people , it should come into the kings minde to send for his queen vastai , a thing unusuall at such meetings . 2. that the queen should give so peremptory a denial : and that the king for that one offence , should be so greatly incensed against his queen , whom he loved ( and in whose beauty he gloried ) as to call for advice to revenge himself upon her x . 3. that the princes , nobles and wise men , should thereupon suddenly advise to put away vastai from being queen . 4. that when the fairest of the persian virgins were to be called to the king to chuse him another queen , that ester should be brought amongst them , who was of a strange countrey and a captive , without any friend or means in court to preferre her , nor was her kindred nor family known , yet providence gives her favour in the eyes of hegai the keeper of the women y , and of all that looked on her , and specially in the eyes of the king , so as she was taken into the house royall , and afterward became queen in vastai's stead z . 5. that mord●cai a captive jew should be in the hearing of the treason plotted by two of the kings servants to take away the kings life , and that by his discovery the treason was prevented a . 6. that this discovery of morde at should be recorded , and mordecai named for the discoverer . 7. that haman the agagite having gotten an irrevocable decree to destroy mordecai and all the jews , the whole church of god b , yet swelling in rage against mordecai , prepared a gallows of fifty cubits high to hang mordecai thereon c . 8. that the same night before the intended execution of mordecai , sleep should go from the king , which caused him to call for the chronicles to be brought and read before him , and that the act of mordecais discovery and saving the kings life , should be then among thousand other things pitched ●pon , and read to the king , which then occasioned the king to think of giving honour to mordecai , which he never thought of before d . 9. that at that very instant haman should come to the king with intention to speak that mordecai might be hanged on the gallows prepared , of which he was not only disappointed , but to his shame and grief was made the instrument to honour mord●cai , and being taken in his own snare was himself hanged on the gallows he made to hang mordecai e . 10. that esther by her intercession to the king in the behalf of her self and her people , obtained her request , and they the people that were designed to death became the destroyers of their enemies , so that the church of god was not only preserved from the cruelty of their enemies , but was greatly advanced to their great joy , rejoycing , and thanks-giving , to the praise and glory of god ; all which is left to the memory of all ages upon sacred record ; such is the power and wisedom of god so ordering every thing by his providence to his own glory and his peoples good . take into your consideration the many providences for preservation to david ▪ whom god purposed to advance to the ●hrone of israel : what straits and difficulties he was often brought into by by designs of secret enemies , treacheries , revolting of friends , and the malice of saul and his flatterers , daily pursuing his life , with a great and resolute army , all made frustrate by providence , that the decree of god prophesied by iacob , might in him be accomplished , that a scepter should not depart from iudah , nor a law-giver from between his feet until shiloh come f , which was spoken of david and in him fullfilled g , the particulars would be too long to instance them ; it may be i shall touch some of them in another place afterward , and leave the whole story to the reader to contemplate . something i might say of many particulars and clear providence , observable of late daies in ordering things , actions , and instruments , leading oliver our present lord protector to the place , office , and dignity in which he now ruleth , with the honourable high court of parliament , for whom i pray , and of whom i intend to say something more in the proper place afterward , in the mean time we have i hope said enough to prove that god and god alone pulleth down kings and setteth up kings ; that so we may acknowledge that every mercy and every judgement is from god , ordered by him , and is not from men , whatsoever their designs are , or whatsoever they intend or aim at as their end , for all men good and bad are but instruments in gods hand , secondary causes , and can do nothing but what god by providence leads them to do , or permits to be done to effect his own purpose and secret decre● , ordering all and every action thereunto . it is true , that a merciful man doth good , and a good man sheweth mercy , but a good mans goodnesse is not his own , he hath received it from god who is the fountain of all good , nor can a good man distribute good to another but as he is guided by god , he is but the instrument in gods hand , every good and perfect gift is from above , and cometh down from the father of lights h : a man may be able to do good to this or that man , yet he may sometimes want will to do it , if he have a will it is from god , where , how , or to whom he shall do that good ; or if a good man have a will and intention to do good to this or that man , his intentions may be crossed that he cannot do it , or if he be not crossed in his intentions , yet the good he doth may turn to the hur● of him that receives it , except god blesse and prosper it , so that all good and every mercy to any man , let the instrument be what it will it is from god : god gave ioseph favour with the keeper of the prison i and god extended mercy to his people in the sight of the kings of persia k , all is from god ; men are but gods instruments , therefore iacob praieth to god that god would give his sons favour with the men they had to do with l . and as it is in mercies , so it is in judgements and afflictions , all is from god , men are his instruments , secondary causes ; it is true that wicked men devise and imagine mischief continually , and plot against the righteous , to afflict and to molest them , although the wickednesse which they plot is their own ; and they think they have power to act accordingly , they never wanting will to do it , yet they are crossed by providence in acting what they intend : and often yea alwaies ( to the elect of god ) the evil they think to do turns to the good of them against whom it is done ; as the bufferings from satan did to paul , it was advantage to him , for if wicked men could act answerable to their wils and intentions , neither righteousnesse nor holinesse should be amongst men ▪ not the man on earth that should practise either , but they are in gods hand , his instruments , to do his pleasure , and no more , neither wicked men nor sa●an himself cannot do , as shall be shewed afterward . the want of due and serious consideration of this truth and submission to it , causeth much discontent and murmuring among men , for in our affl●ctions we are ready to fly in the face of men , meer instruments , secondary causes , and as the prophet complains , we turn not to god that smiteth us , nor seek to the lord of hosts m ; we are like the dog that bites the stone that is cast at him , but looks not at the hand that cast it ; we are sensible of the rod that whips us , but take no notice of the hand that holds it ; we complain of men and things , accidents and causes , and it is likely not without cause , but god the cause of all causes ( except sin ) we consider not , who saith of himself , i the lord do all things , i create the light and make darknesse , i make peace and create evil n : god mingleth a perverse spirit in the midst of counsell o , he leadeth away counsellors spoiled , and maketh judges fools p ; god stirred up hadad and rezon to be adversaries to solomon q , and they did much mischief in israel all solomons daies ? shall there be evil in the city ( saith the lord ) and i the lord have not done it r ? that is , evil of affliction , punishment , not the evil of sin , for that is the procuring cause of all punishment , as we shall shew in the proper place ; all that i now drive at , is but to prove , that all secondary causes , men or things , can do nothing of themselves either to misery or to happiness ; but that all mercies and all judgements , are of god , from him , and by him , he disappointeth the devises of the crafty , so that their hands cannot perform their enterprise . this i say is the soveraignty of god the creator over all things , governing the world by his wise and secret providence ; and it doth above all things declare the glory , omnipotency , and incomprehensible wisedom of god , working in and by all things , after the counsell of his own will ; that all things though in motion and use , never so contrary one to another , and in their nature and ends destructive one to another , yet all and every thing in most harmonious union , work together in one consent to effect and accomplish whatever god hath in his secret counsel determined , yea , by the worst of instruments , to do glorious things , bringing good out of their evil , and work deliverance to his church by the , enemies actions , and destroy his enemies by their own counsels , causing the wisedom of the wise to perish , and to hide uuderstanding from the prudent ſ , when he giveth quietnesse who can make trouble ? and when he hideth his face who can behold him ? whether it be done against a nation or against a man only t . thus much shall serve for foundation or groundwork of our intended discourse , from whence we may gather some inferences , and therein take a view of some late and remarkable providences in these our daies , ordering counsels actions and things contrary to mens designs and endeavours , and working all things after the counsell of his own will , pulling down and setting up whom he pleaseth for the accomplishment of his own secret purpose , first one , and then others , changing times and seasons , men and counsels , governments and things : from whence i inferre , first , that all mercies are from god , and are given in to a nation or people of gods free love , not of any desert , merit , or by any procurement of men . secondly , that all judgements and afflictions are from god only , and are the just recompence for sin , procured by our selves , men or things afflicting , being but secondary causes , instruments in gods hand . that the evil designs of men , their wicked counsels , aims and ends , are all ordered by providence , and turned to their own ruine . fourthly , that god in his secret counsel hath set a time when he will give in mercies to a nation , and when he will inflict judgements , and hath also appointed the means , and upon whom it shall be , what it shall be , and how much it shall be , and that those times altogether unknown to men fifthly , although god have set the time for the one and for the other , which shall certainly be accomplished in its time , according to gods good pleasure , yet men are to be diligent in the use of all lawful means for the obtaining of the one , and for the avoiding of the other . sixthly , that when god hath effected and done his will in any thing visibly made known to us by the work of his providence ; we are not to murmure nor repine though it be in any thing contrary to our expectation or desire , or though it be to our great affliction , but to submit to it willingly , only by praier to seek unto god , and patiently wait his time and means for deliverance . for the first , that all mercies are from god , and are given in to a people or nation , of gods free love , not of any desert , merit , or by any procurement of men ; this inference is very clear , and warranted by sacred scriptures , whether spiritual mercies or temporal mercies . first , all spiritual mercies are of gods free love , we neither deserve , nor can by any means of our own procure the least spirituall mercy ; we are all by adams fall alienated from god , and are become his enemies n , we are born heirs of wrath w , and there is nothing in us that can reconcile us to god , nor any way appease his wrath against us , therefore whatever the mercy be that we enjoy it is of gods free-love ; any punishment lesse then hell fire is a mercy from god which we cannot deserve : god indeed made man righteous and upright , but men have sought out many inventions x ; men can pervert their own waies , and make themselves miserable , but no way help themselves out of misery ; but god so loved the world that he gave his only begotten son , &c. joh. 3. 19. so loved , that is , he loved beyond what can be expressed , he gave his only begotten son , it was a free gift , free love , in the full dimensions , unconceivable and incomprehensible , he sent his son made of a woman and made under the law to redeem us , that we might receive the adoption of sons y , yea , christ gave himself to redeem us from our iniquity z ; we are not redeemed by corruptible things , but with the precious bloud of christ a , if all the angels in heaven should give themselves to die for the sin of one man , it could not redeem him ; all angels and men joyned together cannot procure the expiation of one sin , therefore all is of gods free love ; but that god should give his son jesus christ into the world to take our nature , our flesh , and for us to undergo reproach and shame , and sorrow of soul , and at the last lay down his life for us , that we by his death might have life ; this is a love not to be expressed . secondly , all temporal mercies are of gods free-love , no man hath by right nor desert the least claim to any good thing , but as it is the free-gift of god , every mercy to a nation , to a family , or to a particular man is the free-gift of god : it is gods free love and mercy that the heavens are not made iron and the earth brasse , and that our fruitful land is not turned into a barren wildernesse , that the fruits of the earth are not parched away by droughts , nor destroied by inundations , nor an enemy let in upon us to devour and consume all our labours ; it is gods free mercy to man to give wine to chear the heart , and bread to strengthen him : and that he giveth us rain from heaven and fruitful seasons , filling our hearts with food and gladnesse , a mercy that we of gods free mercy enjoy at this day beyond imagination ; and it is free mercy that god doth not suddenly smite us for our unthankfulnesse under such enjoyments , and for the murmurings of men for such a blessing ; it was gods free-love to his church to put into the heart of henry the 8. to cast off the popes supremacy , let the cause or end be what it will ; it was from god the earnest of future deliverance from the bondage of spirituall babylon : it was gods free-love to preserve q. elizabeth from the rage and bloudy plots of an antichristian brood , that she might be instrumental to a gospel-reformation , carried on by her with much piety , although not perfected : it was gods free-love to this nation to scatter the spanish armado in 88. and to defeat the papists bloudy design in their hellish plot of the powder-treason in 1604. and it was free mercy from god to withhold the destroying plague of pestilence from this city of london , amidst the many great distractions wherewith he had afflicted us ; this sinfull city which deserves nothing from god but wrath and judgements , yet god hath long spared it , when the plague hath been sore in other countreys , and in divers places of this nation ; it was doubtlesse free-mercy from god that god gave us a parliament in 1640. and the fault was in men that it was not for happinesse to posterity : it was free mercy from god that we were victorious over the power of a late royall army , and that we were not given as a prey into their hands , and it was no lesse free mercy to england , that we had victory over he insulting people of the netherlands ; as also to order things by his wise providence , to compose things so as new to settle a peace between the two common-wealths , which i pray may be lasting to gods glory : it was the lord that was on our side when men rose up against us , else they would have swallowed us up quick : the snare is broken and we are escaped . and truly ( whatsoever some men think ) it was a great and free mercy from god that our everlasting parliament was dissolved , who had a price put in their hand , but they neglected it though they sate full twelve years : self-seeking , covetousnesse , and private interest blasted the good fruit we expected ; at the first we made them demy-gods , but god hath shewed us they were but men : they indeed took off an oppressor , but they gave life to oppression , and brought a free people into hard bondage : the house of israel was gods vineyard , and the men of judah his pleasant plants , whence god looked for judgement but behold oppression , for righteousnesse but behold a cry b ; religion and policy were with many but one and the same thing , we fasted for strife and debate , and smote with the hand of wickednesse , but did not loose the bands of wickednesse , to undoe the heavy burthens and let the oppressed go free c : providence dissolved that parliament not yet that i know lamented by any : and truly i conceive it was no lesse mercy from god that the succeeding parliament was dissolved too , many members therein having a design to destroy our laws and religion , to cut off the head of the two great ordinances of god , magistracy and ministery , at one blow , and so set open a floud-gate for loose licentious liberty to break in upon us to our confusion , where then should we have found the true liberty and priviledge of the people so much talked of , while we were under the oppression of an arbitrary power ? blessed be that providence that hath prevented those designs , and freed us from that yoke , giving us comfort in hopes of a setled peace and holy reformation , with the restoring us again to our laws and true priviledges , by that illustrions and noble champion oliver lord protector of england , scotland , and ireland , & e. whom providence hath made instrumental to hinder destruction to the nation , and provide that our teachers are not driven into corners , as the lord hath promised they shall not be d . let no man mistake me to think that i am an enemy to parliaments , i am not god knows it , but i am a lover and honourer of parliaments , and shall ever , as my own life , and the publike safety , but i hate the sins of parliaments , covetousnesse , self-seeking , oppression , schisms , divisions , factions and private interest , these god hates , and i cannot nor will love what god abhors though i be hated for it : i do with much thankfulnesse acknowledge it as a free mercy from god that we have this present parliament , my praier is , that god will make them blessings to lasting posterities ; and surely it is free-love and mercy from god in setting up that authority and single person which hath called this parliament ; and as great a mercy that providence discovered that plot and murtherous design hatched in france and to be executed upon his person in england : the same mercy and free-love was extended to this nation for his highnesse late escape from the danger of his presumptuous attempt in a recreation not becoming his dignity , i pray it may be a monition to him not again to go out of his place and rank : providence having called him to the care of the greatest affairs con●erning the church of god in general , and the welfare of the people of these three nations , a heavy burthen ! and requires the whole strength of body and minde ; and above all these mercies we must not forget to acknowledge it a mercy from god that we at this day do enjoy the ordinances of god , notwithstanding the mighty oppositions both on the left hand and on the right hand , superstition on one side and imprudent zeal on the other , we have the word of truth held out to us , and may enjoy every ordinance in its purity if we will , or if we were not wanton ; for men may be as holy as they will or can be , there is no restraint in that , nor persecution for it : i wish we did not too much counive at grosse apparent heresie and blasphemy , for though the truth should be free heresie should have a bar , god blames the church of pergamus and the church of thyatira , for suffering them them that held the doctrine of balaam : and for suffering her that called her self a prophetesse , to teach and seduce e , &c. dead flies ( saith solomon ) cause the ointment of the apothecary , to send forth a stinking savour f , and corrupt doctrines suffered are dishonour to the truth . we come to the second inference , and that is , that all judgements and afflictions are from god only , and are the just recompence for sinne , procured by our selves , men or things afflicting , being but secondary causes , instruments in gods hand : this is very fully proved in the whole book of god , that all iudgements and afflictions are from god ; is sufficiently proved in our foregoing discourse ; and that they are the just recompence of sinne is as clear , for god never punished but for sin , and if there had been no sin there should never have been any punishments , the soul that sinneth shall die g : the old world was destroyed by a deluge , and why ? for sinne , god saw that the wickednesse of man was great upon the earth h &c. and for sinne sodom and gomorrha was destroied by fire from heaven : nadah and abihu for their sinne were devoured by fire , and that ( for ought we know ) for a sinne of ignorance i : the wages of sinne is death k ; what else is warre , pestilence and famine but the recompence of sin ? and so procured by by our selves : all afflictions on the body , in the minde , on the estate , or in our respective relations are just recompence for our sinnes from the hand of god l ; there hath been no alteration , no overturnings , iudgements and misery but for sin , and is all procured by our selves : we may say of england as daniel said of israel when they were under the captivity of chaldea , to us belongeth confusion of face , to our kings , to our princes , to our fathers , and to all the people because of our transgressions m : and as ezra , that god hath punished us lesse then our deservings n : and as jeremy , it is of the lords mercy we are not consumed o : our elder sister is samaria , and our younger sister is sodom , we have justifiedour sisters in all the abominations which we have done p : what shall we say to the pride of england even in the day of her calamity ? oh the pride of apparel , the pride of place , of gifts , of blessings received , yea of graces and of our supposed or flattered humility ! what shall we say to the idlenesse and fulnesse of bread ? the drunkennesse , swearing , forswearing , and the abominable blasphemies , that england is guilty of ? and what shall we say of the murders , adulteries , mighty oppressions , self-love , and wicked sorcery that is in england ? the dishonouring of the lords day , contempt of gods worship and generall neglect of all duties of the first and second table ? what lukewarmnesse is there in religion ? more then ever was in laodicea , what hot contentions about fancies and ceremonies , and coldnesse to the power of holinesse ? what unthankfulnesse under the enjoyment of multitude of mercies ? what security and self-promising of happy condition ? as if no evil could befall them , like the men of laish that dwelt carelesly , and there was no magistrate in the land that might put them shame in any thing q : although our professed and common enemy is vigilant , watching and seeking all advantages against us , if god should ( as they hope ) give us into their hand , were it not just with god ? and were it not by our own procurements , may not god say to us as to israel , thou hast destroyed thy self , but in me is thy help r . give me leave ye people of england , my brethren , to put you in remembrance of one sin more ; and it is not a little one of which i fear many thousands are guilty more or lesse ; you made a solemn covenant , with your hands lift up to the most high god , in the time of your distresse , for reformation and defence of religion , as should be agreeable to the word of god ( not the established discipline in scotland nor england , but ) for the setling one discipline in the three nations , and that is no lesse then the command of god , ye shall have one ordinance both for the stranger and for him that is born in the land ſ ; i fear we are so far short of performing what we covenanted in this particular , that we ( or very many ) have purposely acted the quite contrary : we covenanted against popery and prelacy , which is ( god be blessed ) in a great measure cast off ; but heresie , schism , blasphemy and prophanesse are encreased , which we also covenanted to extirpate ; we covenanted to preserve priviledges of parliament and liberty of the people , but where are they ? if lost , who lost them ? the power of the enemy could not take them from us ; but lost they are , or in great measure lost : i will not dispute whether a parliament or an army lost them , or took them from us , for it was neither ; it was self-seeking that lost all , now hopeful by providence to be again restored by his highnesse , stirred up by providence ( i hope with confidence ) to be englands deliverer : as to that part of the covenant that concerned the late king , and that which concerned the union of the three nations , i conceive them to be lesse substantiall and more conditional ; conditions and circumstances not well observed , makes the forfeiture on that side ; providence i trust will put us into a better union then we intended or could then think of , god worketh all things after the counsell of his own will ; i charge no particular person , nor blame any more then my self , i know my own heart is deceitful to my self , i cannot say so much of any other mans . all my aim and desire is , as to my self so to all others , to stir them up to considerate remembrance , that we are yet under such a covenant , and that i and every one may examine whether we have done our duty or not , and what we finde to be wanting in us let us in the strength of the almighty endeavour to make up by humbling our souls before god whom we have offended ; for the covenant was lawfull or it was unlawfull ; if lawfull , we have provoked the high god by our sleighting of it ; if unlawfull , we have dishonoured god in swearing before him to that which he would not own ; so there is great cause and good ground why we should be deeply humbled in the presence of god : every particular person covenanted to reform himself , and to endeavour reformation in others , and each one to endeavour to go before another in example of real reformation : if we have done what we were able in this particular , we have done well : if not , sinne lieth at our door , and judgement will surely enter into our houses ; for as god is true and just , he will avenge the quarrell of his covenant t ; let no man great or small promise to himself safety , nor think it is fogotten by god , though it be cast off by men ; joshua and the princes of israel made a covenant with the gibeonites , with whom they might not make covenants , but had commission to slay them , yet saul four hundred years after brake that covenant , and for the breach of that covenant god brought a famine three years year after year in the time of david , until execution was done upon sauls house u ; god takes notice of all our doings , but especially of our keeping or breaking of covenants ; because god is as it were called from his place to come to witnesse our sincerity and uprightnesse , the breach whereof god calleth the pollution of his name k , and for it threatneth israel to destroy them by the sword of an enemy , and by the pestilence , and to remove them into all kingdoms captives , which in the time appointed was made good ; gods forbearance is no acquittance , though men foolishly imagine it so . because sentence is not speedily executed against an evil work , therefore the hearts of the sons of men is set in them to do evil l : though god suffers for a time , yet all that time providence ordereth actions and things , for safety to some , and for destruction to others , and this brings us to the third inference . the third inference is , that the evil designs of men , their wicked counsels , their aims and ends are all ordered by providence , and turned contrary to their designs to be their own ruine ; this truth is obvious , it is proved by scripture and by common and daily experience . the lord ( saith the psalmist ) is known by his judgements which he executeth , the wicked is snared by the work of his own hand m : this is one of gods judgements upon wicked men and wicked counsels , they shall be snared by their own works : he taketh the wicked in their own craftinesse , and the counsell of the froward is carried ●eadlong n , yea , his own counsel shall cast him down o : thus haman the agagite was snared in his own wicked devises , and ahitophels own counsell became his ruine : you know how it fared with rehoboam the son of solomon , and with jeroboam the son of nebat : rehoboam forsook the counsell of the old men that were counsellors to his father , and followed the counsell of young men like himself ; the people come unto him for ease of their heavy burthens which solomon his father had laid upon them ; he by his counsell gives them a very rough answer , and tels them his father chastised them with whips , but he would chastise them with scorpions , he would adde more to their burthens , heavy oppression , and his finger should be thicker then his fathers loins p , but god turned his own aim and all his counsell to his losse ; ten tribes revolted from him , and from his family for ever , and made jeroboam their king . jeroboam he fearing lest the people of israel should return again to rehoboam , if they should go up to jerusalem to offer sacrifice , therefore to establish himself in the kingdom he took counsel , and made two altars and two calves of gold , pretending it was too far a journey for the people to go up to jerusalem , q and he set one in bethel and the other in dan , and he made of the lowest and basest of the people , to be priests in the high places : now this wicked design by which he thought to establish himself , became his ruine r : see the like by the experiences of our time ; king james father to our late king , not thankful for gods mercies to him , bringing him from a mean kingdom to a rich and plentifull nation flowing with milk and honey , grew wanton , and like jeshurn● kicked , he came to strong cities , a fat land , houses filled with goods , wells digged , vineyards , olive-yards , fruits , &c as is expressed by nehemiah , ch. 9. 25. but he like israel rebelled against his god , and cast his law behinde his back , and persecuted the prophets and ministers that testified against him , exalting himself and prerogative to make his son and family like nimrod ; what strange wickednesse did he act in his private chamber ? and openly gave away the lawful wives of men to others , viz. the lady rich to the lord mount-joy , the countesse of essex to carre , &c. did he not design to bring the people of this nation under , by laying heavy burdens upon their shoulders ? what else was loan-money , illegal fines for buildings , and his fooling of parliaments ? endeavouring to make them uselesse and himself a great monarch , preparing for a greater work which his son was to act ; which design our late king endeavoured to exalt , and in pursuance thereof followed the footsteps of his father ( not in personal sins , but ) in publike grievances : like rehoboam to make one of his fingers heavier then his fathers loins ; and like jeroboam to set up calves in bethel , and in dan , to ensnare the people , to advance prerogative : did not he endeavour by his prelats , or his prelats by him , to bring in a compliance or neer union between england and rome ? and to effect their design they endeavoured to weaken the nations of able religious men , and of arms , why else was rochel betraied under pretence of releeving it , and many able and godly men slaughtered ? why else was that mock-voyage to cadis ? why else were our honourable parliaments disgraced ? called only of necessity for money sake , but not suffered to reform any evil , nor to put them to any shame which were the actors of abominable wickednesse , but honourable members of parliamennt for such things were imprisoned , where many died , others were banisht their houses into remote countreys prisoners and exiles ▪ &c. and for the advance of prerogative , new waies were invented to get money without parliaments or law ; loan-money , knighthood-money , ship-money , compositions for cottages , compositions for new buildings , moneys for forrest lands , woods , timber , &c. monopolies upon all our necessary commodities , taxes upon customs , and gun-powder ingrossed and kept from the subject , their arms seized , companies of souldiers were billeted in most market-towns of the nation , and lest that should be too little to effect the tyrannical design , the duke and his plotrers had provided to have 600 flanders horse brought into england , with swisser riders ; no man is so silly i think as to ask why all this was done , for the reason is plain to every reasonable man . nor was this all , for all zealous and godly ministers were weeded out of every town and countrey ; bishop wren can easily name you some scores if not hundreds that he drove from their livings and habitations ; besides them he procured to be imprisoned and banisht . arminianism was advanced and they were made bishops that defended it ; lectures were put down , afternoon sermons on the lords day were forbidden , books were published to give way to prophane the lords day by sports and pastimes ; these books were commanded to be read in all churches to ingratiate the multitude , and such ministers as refused to reade these books were suspended , the morality of the sabbath was denied , preached against , sunday called no sabbath , the name minister was changed to priest , the table to an altar , on which basons and tapers were set , there was very little wanting to plain popery but the name ; thus far the design was carried on smoothly . scotland only stood in the way as some rub that must be removed , and to that end a liturgy was sent down to them which they would not swallow ; therefore they must be forced , an army to that purpose was prepared ; the scots make opposition , money grew wanting to manage that design to leavy more forces ; a parliament was called to raise money , which refusing to give were quickly dissolved : the scots grew enraged , had encouragements , make invasion , which caused another parliament to be called , that parliament would give no money except they might be established to sit till they had reformed abuses and things ; they were established by an act to sit until both houses consented to dissolve , and also two acts of grace was passed , viz. to take away the high-commission and star-chamber ; all this to please the people that they might assist in their further design of war , as shortly after appeared , wherein providence ordered their designs , counsels , aims , and ends to gods glory and to their own ruine . here take speciall notice of six severall peeces of providence ; 1. that the great pressures , innovations , and the designs apparent of bringing on greater oppression even to a perpetual slavery , caused great fears in the people , which could not be secured but by an established parliament . 2. that providence infatuated the late king and his counsell in passing an act of unlimited time for establishment of that parliament , which was the giving away of one chief part of prerogative , by which he might else have dissolved that parliament after some years , and saved his head ; esau sold his birthright but he designed to have the blessing , providence had infatuated him that he considered not that the blessing was annexed to the birthright : our late king sold that part of his exercised prerogative , with design to get it double , not only to be king still but tyrant too , how providence hath ordered those designs we know . thirdly , that after the signing of the act aforesaid the soveraign authority was in the parliament , which the late king by a wicked councel and lying clergy was seduced to take arms against , as ahab was by his councell and 400. lying prophets , to go up to ramoth-gilead to his own ruine , and the ruine of his family . fourthly , that his heart was hardened and the hearts of his councel , and would not hearken to any offer of peace or reconciliation , though many addresses were made to him from time to time by the whole house unanimously , but his heart like pharaohs was hard , and the time of his peace was hid from him , until it was too late , when he desired it and might not have it . fifthly , that providence should make use of the earl of essex to be the instrument to drive the late kings wife from him , whose wife the late kings father gave to another man . sixthly , that the late king by his refusal of all offers of reconciliation , and his delaies , entreaties , providence over-ordering all things against his designs , became his irrecoverable ruine ; of whom we may say as sir walter rawleigh saith of darius , he was infatuated in all his counsels and undertakings against alexander , ever following the worst counsell , and using the unsafest means to preserve himself , which sheweth plainly that god had purposed his destruction and the losse of his kingdoms ; and that the disappointing him and his counsell in all their designs , and overthrowing their bloudy and cruell armies was the immediate work of providence for the accomplishing of the secret purpose of god ; if we continue not to imitate and act the same sins of oppression and innovation , or the like , as jehu did : if so we do , iehu's reward will be given , for our god is an unchangeable god ; what he hath done to others before us , he will as surely do still , and for ever where the like sins are acted ; god sometimes gives a king in ●is anger , and takes him away in his wrath , hos. 13. 11. they , whether king , parliament , or people , that reject the word of the lord , the lord will reject them , 1 sam. 15. 23. thus god did by saul , and thus he did by rehoboam ; for in that the ten tribes revolted , god himself testifieth and saith , this thing is done by me , 1 kin. 12. 24. who is he ( saith the prephet in the name of the church ) that saith it cometh to passe when god commandeth it not , lam. 3. 37. many other observable providences have offered the due consideration of them to us ; which i may not passe by with silence among many that have attended our late parliaments both in their sitting and in their dissolution ; i shall minde you of these few , the first shall be this , that when things were not likely to succeed according to the parliaments design , or a great part in parliament , they devised to publish an ordinance called the self-denying ordinance , thereby calling all the members of both houses from all offices and military affairs , here was a specious pretence , but by them that made it it was not intended to be observed ; for who left any place of profit to serve the publike ? it is true , so far as the present design reached it took and made a great and a good change in the army , but providence ordered that ordinance and that change , pulling down and setting up , to frustrate the future design of them that made it : providence by that ordinance took off the right honourable his excellency the earl of essex from being general , when he had gone with courage and fidelity as far in that work as his principles could carry him , providence made him instrumental to lay the foundation of that work , providence also by that ordinance and that change ordered , that the right honourable and noble sir thomas fairfax should be set up in his room , to raise the structure of that work and building upon the fonndation essex had laid , as fitter to effect gods further purpose , who built as far as his principle could carry him , when providence had used essex as far as god had purpose to use him in that work : providence also in sir thomas fairfax his time put a perverse spirit amidst the members of parliament , so as the contest was very great , grew into factions and interests , some designing the life of him whom others designed to die , so as the power of the sword was called to end the controversie , and all to the accomplishment of gods will , his excellency the lord fairfax having a farre larger commission then ever the parliament gave before , having in his hand power , the use of the whole militia , castles , forts , towns , &c , providence ordered upon some scruple in his excellency that he voluntarily and resolvedly laid down his commission , when earnestly sollicited both by parliament and by the then l●eutenant general cromwell to hold it up ; and providence still ordering things to effect the purpose of god , ordered that the then lieutenant generall should have the same commission , or larger , without limit , to be captain generall of all forces by sea and land , castles , forts , &c. consequently of all the whole militia ; this was providence , that he might lay on the topstone of the structure and finish the work so farre : and as providence had stirred him up as a valiant champion , so next as a faithful patriot to his countrey to dissolve a sit still parliament , to whom god had given all opportunities to do their nation good , but they would not , nor could give themselves to consider what was their duty to act for their private interests , some levelling the earth for their own design , others building of castles in the air for a fifth monarchy , an unsafe practice and very unsound doctrine , unwarrantable to be maintained in bloud , if these be not clear providences what shall we call providence ? these things we have seen gradually acted and ordered by a secret and wise providence , turning the design of the parliament in their self-denying ordinance , and the powers and commissi●ns thereupon granted , to their dissolution , which they aimed should have been the means to have perpetuated their sitting . these things premised , i shall modesty offer six queries to any impartiall man upright and unbyast in this case . first , whether it was not of providence that the parliament gave to his excellency the lord cromwell that unlimited power for the safety of the nation , as it was of providence that the late king and his councel past an act of unlimited time for the parliament to sit , to his own ruine and casting off his posterity ? 1. whether his excellency were not bound in conscience for publike safety , being a publike person in trust , to make use of the one , as well as the parliament made use of the other ; and by that authority to dissolve an undoing parliament , as well as to suppresse a destroying enemy , both conducing to publike safety ? thirdly , whether the dissolving of that parliament were any greater breach of priviledge then the taking out of one half of the members by force , of which he had before of late a president in the time of the lord fairfax , and well approved of by the dissolved parliament . fourthly , whether as providence served our necessity by the late kings act for the parliaments sitting for a long time , it did not ( after severall admonitions ) as much serve our necessity , after their too long fitting , to dissolve that parliament by the power of their own commission ? fifthly , whether it were not evidently a providence , that the succeeding parliament ( not appointed by his excellency , but ) chosen by the souldiery , many of them promoting ( except in giving away the publike treasure ) the like destructive waies , to the taking away our fundamental laws , and bringing in ( as it were ) another gospel , pulling down and overthrowing all , but set up nothing except a floudgate to confusion , should of themselves , that is , the major part , to prevent those ( almost executed ) designs , dissolve that parliament , and resign their authority into his excellencies hand ? sixthly , whether providence did not wonderfully order things in that time of distraction , discontent , and division among the people at home , and a bloudy warre abroad : that his excellency calling of a councel , seeking god by praier and fasting , all his councel and all other persons of quality whom it concerned to be acquainted with the thing , should most harmoniously agree , and resolve to meet one way as to the government of the three nations ; and with one consent publikely to entitle him ( then his excellency ) to be lord protector of england , scotland , and ireland , and of all the dominions and territories thereunto belonging ? let me say again with the prophet , who is he that saith it cometh to passe when the lord commandeth it not ? lam. 3. 37. these things sufficiently prove the inference , that the evil designs of men are ordered by providence to their own prejudice . the next and fourth inference is , that god in his secret counsell hath set a time when he will give in mercies to a nation , and when he will inflict judgements , and hath also appointed the means ; and upon whom it shall be , what it shall be , and how much it shall be ; and these times are altogether unknown unto men . that this is a truth , that god hath appointed a set time for mercies and for judgements , the holy ghost witnesseth , eccl. 3. 1. to every thing there is a season , and a time to every purpose under heaven : if there be a time to every purpose then nothing is contingent , if to every purpose then it must needs be appointed by god , none but god knows all times and purposes , therefore none but god can appoint times and seasons ; this is one part of gods soveraignty , as he is governour of the world ; men sometimes may appoint times and never intend to keep them , and they may sometimes appoint times to some purpose which they are not able to perform , or sometimes they may appoint times , and their minde changeth , they are altered from what they intended ; but god is just and intendeth to do all that he saies and appoints ; and he is infinite , can do whatsoever he will , nothing can disable him ; and he is unchangeable , in him is no shadow of change , whatever he hath appointed shall surely be done in its time : is there not ( saith job ) an appointed time to man on the earth ? job 7. 1. as much as to say , there is an appointed time . you know god promised to give abraham a son , of whose seed the saviour of the world should come a : and god set a time when that mercy should be given , and at the set time sarah conceived and bare isaac b : so god promised to give unto abrahams seed the whole land of canaan ; and he set the time when it should be made good , and that was from the time of the promise four hundred and thirty years , which was made good to a day , for saith the prophet moses , at the cud of 430 years , * even the self same day all the hosts of the lord went out of egypt c ; the prophet isaiah prophesying of the encrease and glory of the church , saith , the lord shall hasten it in his time * god had set the time when it should be , the psalmist speaking of the time of gods shewing mercy to zion saith , the set time to favour her is come d : daniel spake of the appointed time when the saints should possesse the kingdom e : the very time was set for the coming of christ in the flesh , when the fulnesse of time was come god sent forth his son made of a woman , f &c. and there is a time set and certain when he shall come the second time in glory g , but these times are altogether unknown to men . so for judgements , god hath appointed and set the time when he will inflict them , whether on nations , families or persons : god himself witnesseth this truth when he tels abraham , the sins of the amorites were not yet full h : the time and measure of their iniquities was set , israel had sinned against god a long season , in oppression , and in sabbath-breaking , &c. but when the time was come and the measure of their iniquity made up , that they came to despise his word , and to misuse his prophets ; there was no remedy , then god gives them into captivity i : destruction was threatned to palestine , and the time set k ; so for babylons judgements , the time was set l ; the devils have a time set , and they know it is set , but know not when it shall be m ; jehu had a set time for his family to last , four generations , and it was fulfilled n at that time . as there is a set time for mercies and for judgements known and appointed by god , so he hath appointed upon whom it shall be ; he in his secret counsell spareth one and punisheth another , as pleaseth him ; he hath set his mark upon his as he did upon the house of the israelites , that the destroying angel might passe over o , the destroier shall not touch one that hath the mark , old , young , maids , children and women , that are marked p ; but those that have not gods mark of protection , them he separates every one to evil q ; so he hath appointed what it shall be , whether sword , famine , or pestilence , or any other affliction , according to their sins ; thy men shall fall by the sword , and thy mighty men in the war r , this was a particular judgement threatned for the pride of the women ; again , i will number to the sword , and ye shall bow down to the slaughter ſ , this was threatned for the hypocrisie of the people , and in more particular it was against assyria , they shall waste assyria by the sword t ; so in particular the lord called for a famine u , so the lord by the prophet saith , i have sent among you the pestilence after the manner of egypt w : this was a judgement among others for oppression and irreligious worship , also the grashopper and the palmerworm , to devour the fruit of the land , he will likewise send harmfull beasts to destroy , as is threatned to the people , walking stubbornly against god x , he also threatneth to smite them with consump●ions , with burning agues and feavers , with blindenesse and with astonishment and other particular plagues y , and all these are appointed by god , this for one and that for another , as pleaseth him ; this the prophet jeremy maketh clear and saith , thus saith the lord , such as are for death to death , such as are for the sword to the sword , suchas are for famine to the famine , and such as are for the captivity to the captivity z , as god hath appointed to every one , so he commandeth to be done , and providence effecteth all . god hath also appointed how much it shall be , how long every judgement and affliction shall last , not oppressing men , nimrods of the earth , nor satan himself can punish or afflict , till god will have them afflict , nor can continue the affliction either to a nation or to a man , a day longer then the time god hath set ; you know david complained that the plowers ploughed on his back , they made long furrows , but how long ? till the time appointed by god , then the rigbteous lord cuts the cords asunder a ; it is a metaphor taken from the plowman , he holds the plow , the horses draw by cords or traces , and the plow breaketh and teareth the ground , but when the cords are cut the horses may go , but the plow stands still , it makes no more furrows ; there would be no end of afflicting if the devils and wicked men were not limited ; god saith to them as to the proud waves , thus far you shall go and not a foot further ; god tels abraham that his seed must be afflicted , and be strangers in a land ( or lands ) that was not theirs ; and god sets the time how long it should be ; four hundred years is the set time b , this time of affliction began presently after the birth of isaac , and was thirty years after the promise made to abraham before-mentioned , which moses counting from the time of the first promise , maketh four hundred and thirty years , exod. 12. 41. the captivity in babylon was appointed , and the time set how long it should be threescore and ten years c ; satan was limited in all his temptations and afflictions upon iob , he could not go one jot further then gods appointments d ; the holy ghost foretelleth the afflictions of the church , but withall tels them , the time is set how long and what it shall be ; satan shall cast some of you into prison , how long ? you shall have tribulation ten daies e , god had set the time , and when that time is out , neither devils nor men can afflict any longer , pharaoh may pursue israel with a mighty army to his own destruction , but cannot hurt one of the people of israel , when his commission is out f ; so long as god would have israel to be afflicted , every taskmaster in egypt could make their lives miserable , but when the time appointed was expired , pharaoh with all his host cannot continue it one day , not so much as a dog in all egypt shall move his tongue at man nor beast g . but although god have set times to all purposes , and all are known to him , yet these are unknown to men ; israel although the time of their affliction and servitude was foretold , knew not the time of their deliverance till it came , for they knew not from what time to begin their account of the four hundred years : so although ieremy had foretold that israel should be in captivity seventy years , yet they knew not when those years were expired , because they were not sure whether they took the beginning at the first captivity , which was in the time of iehojaki● ; or in the second , which was in the time of jeconiah ; or in the third , which was in the time of zedekiah , when the temple was burnt and wholly broken down ; it is true , daniel saith he understood by books ( that was by jeremies prophecy ) that god would accomplish seventy years in the desolation of jerusalem h , by which he knew the time was near , but though he was a prophet of god , god had not revealed to him that it was expired , nor could he ascertain the time ; neither could nehemiah nor ezra till the very time was come ; nor could they say or imagine by what means their deliverance should come : but god who only is wise and faithfull in all his promises , keeps his time , and by providence ordereth the means to effect the thing promised , so it was in bringing back his people from their captivity , which what done when they looked not for it , before they were aware ; hence it was that the church in celebrating her praise for that deliverance , saith , when the lord returned again the captivity of zion , we were like them in a dream i , the suddennesse of their deliverance was amazement to them , as if they had but dreamed it ; the time of christs coming in the flesh was foretold by daniel and others of the prophets ; it was shewed to daniel by the seventy weeks k , yet until the very time came none could tell or say that was the time ; so the time of christs second coming it is foretold , and signs given us of the time , yet no man , no , nor the angels in heaven can tell the time when it shall be : not what day nor what age l : we are theref●r : commanded to watch , for saith our saviour christ , ye know not when he will come , neither doth any man know who shall be smitten , and who shall escape in the time of any calamity , though it be certainly known and appointed by god ; christ telleth his disciples , it is not for you to know the times and seasons which the father hath put in his own power m ; god hath set the time for the fall of babylon , and he hath set the time for the conversion of the jews , but the time nor means we cannot know till the accomplishment be : hence i conceive daniel is commanded to shut up the words , and to seal the book even to the end n , that is , shut or seal this prophecy , for it is obscure , and long to the end , before it shall be accomplished : it is the saying of irenius , that every prophecy before it be accomplisht is as a riddle , but being once accomplished it is plainly understood ; and though by faith we look upon all prophecies to come as that which is truth , and that there is a certainty in them as if we now saw them fulfilled , yet at the time of their accomplishment they shall be much more glorious , and it is true that as knowledge encreaseth , so men will be more studious in them , and in observing the several providences of god working and ordering secondary causes , as the means to accomplish them in the time appointed , but it cannot be known unto us as is proved . then surely it must needs be unwarrantable boldnesse in any to take upon them to tell what god will do , and when he will do it , and will prescribe the means how it shall be done , as many do in these daies , who spare not to affirm , that christ shall come to reign on the earth a thousand years , and the time when he shall come , and by what means that fifth monarch shall be set up , and what governours and government shall be in the world till then , they will tell us when the jews shall be converted , and how ; when babylon shall fall , and by whom , and what means ; but these things are secrets of gods counsell , as i have shewed , things which he keeps to himself in his own power , and till the time of the accomplishment no man can know the certainty of them ; to tell us of revelations , visions , dreams , and new lights , is nothing , but even as much as if they should say they dreamed , they were in a dream , for they are meer fantasies ; i can say of these men no other then the prophet jeremy saith of the false prophets of his time , which prophesied lies , saying , i have dreamed , i have dreamed o , god himself testifieth of such prophets , that he had not s●●t them yet they ran , nor spoken to them yet they prophefied p . it is good , that good men should search into all truths , it is their duty , and compare providences with sc●ipture , to finde out all truths : but good men ( for so i judge of many of them , though seduced by a false spirit ) to be too confident in things altogether doubtful is unwarrantable boldnesse , they should consider that there are many lying spirits gone out into the world , therefore saint iohn exhorts , that we beleeve not every spirit q , and we are foretold , that in these latter times some shall depart from the faith , giving heed to seducing spirits and doctrins of devils r ; and we know that satan can transform himself into an angel of light ſ ; christ himself hath foretold us , that there shall arise false christs and false prophets , and shall shew great signs and wonders , that if it were possible they should deceive the very elect t , but he commands that we beleeve them not u , and gives a memorandum with an ecce , behold , i have told you before ; and we know , that these are the times wherein the devil is let loose to deceive the nations●● because we see the nations are deceived , and he hath great wrath bec●●se he knoweth that he hath but a short time w : the apostle peter writing to beleevers saith , there were false prophets among the people , and tels them , there shall be false teachers among them , who shall privily bring in damnable heresies , and shall bring upon themselves swift damnation x . these are those times foretold , but we will not see it , we will not know them , we presume to tell of times that shall be , but will not take notice of the times that be ; this is the time of great triall , and yet in these times men will be most confident and secure , and take not notice that satan hath deceived them , to be the fulfillers of the prophecies of christ , and of his apostles , in their heresies and seducements , &c. there is a time to every purpose , but because men knowing it not , but misseth their time , their misery is great ; they are snared with an evil time , when it falleth suddenly upon ihem , as fishes that are taken in an evil net , and as birds that are caught in a snare y . these times , the times of this generation are not only trying times , but they are shaking times , god is now shaking the nations and kingdomes of the world , according to that prophecy of haggai , it is a little while and i will shake the heavens , and the earth , and the sea , and the dry-land , and i will shake all nations i : god may be said to shake the nations several waies , he shakes by his voice k , in thunder and lightning , as when the law was given on mount sinai ; and he shakes by his fearful and terrible judgements upon his enemies , casting down and overturning monarchs and kingdoms ; and he shaketh by the power of the gospel , as at christs birth a new star appeared , and led to him , and at his death the earth shock , the graves opened , the sun was darkened ; and at the preaching of the gospel by the apostles , men , nations , and kingdoms were shaken , turned and changed upside down . god hath of late shaken this nation ( as many other ) by the sword ; he is still shaking nations , yea , all nations by the sword of his indignation , rending , tearing , scattering , and overturning this or that nation , this or that power ; these are doubtlesse gods refining times ; preparations for accomplishment of the glorious things to be done for his church , which are promised ; the downfal of antichrist , gog and magog , and making the enemies of christ to become his foo●stool . the calling of the scattered jews , and bringing in the fulnesse of the gentiles , when it shall be said , who are that fly as a cloud , and as the doves to their windows l ? and the gathering together of his people , that there shall be one shepherd and one flock m , and that satan shall be ●●oden under our feet n , all which in the times appointed shall be assuredly made good ; not by the shaking of the nations by the sword , though god may use the nations as instrumentally to break one another in peeces , as a preparative thereunto , so far as pleaseth him : but the accomplishment thereof must be by the shaking of the nations by the word of god ; which i conceive is meant by the apostle , where he saith , yet once more will i shake , not the earth only , but also heaven o , signifying a spirituall shaking by the powerful preaching of the gospel and work of gods spirit , to bring gathering the church into one , subduing our lusts and carnality , mortifying sin , and making us a reformed people , conformable to christ , and that the kingdom of christ may be set up in our hearts , for which we are taught to pray ; he that sate upon a white horse p and made warre , and on his head had many crowns , and clothed in a vesture dipt in bloud , his name is called the word of god , rev. 19. 13. the armies that followed him were in heaven , therefore spirituall , and the sword , with which he smiteth the nations , goeth out of his mouth ; this is no materiall sword , but it is the word of god , the sword of the spirit : when he threatned the church of pergamus for suffering false doctrines among them , he tels them he will come and fight against them by the word of his mou●h q : that word of the gospel which the wicked would have sliegh●ed and called foolishnesse , shall with wondrous power shake the nations , dest●oy , and conquer the world of the wicked , as is expressed in other scriptures r , which agrees with that of the prophet , not by might , nor by power , ●ut by my spirit saith the lord of hosts ſ , but i will not go further in this point , because i would not too much digresse from the inference to which i am speaking , i only hint at these things by the way , to the end that men may be stirred to search dilgently after truth as they would search for silver t , and bring every mans judgement to the touchstone as they do gold , that they may not be deceived ▪ by dreams or specious shews , and so depart from the truth and lose their future happinesse . this is a time of shakings , god is now shaking the nations , gods judgements are abroad in the earth , that the inhabitants of the world may learn righteousnesse u : the shakings of this nation have been great , not only in temporals but in spirituals , thrones , dignities , and governments , have been shaken and shaken , cast down , overturned and changed again and again , religion adulterated , annihilated , and made a matter of policy , the very foundation of that pillar and ground of truth , hath been stricken at , undermined , and sorely assaulted , and is at this day , but we have a sure promise , that the gates of hell shall never prevail against it w , and we have seen gods provident care thereof , that they that have been the heads of this assault have been broken in peeces and their ass●tiations , the word of god is as fire and it shall consume stubble ; all the enemies of truth shall be like straws , though numerous , which conspire against a burning coal , and encompasse it by heaps to put it out , that when they think they have done it , and have eclipsed the light for a little while , it shall kindle , burn , and consume them all , these straws though mighty for a time shall come to nothing ; this is their time of attempts , and this is the time that god will purge his church , this is the time of reformation , and of great judgements ; for whenever god hath been doing any great work tending to reformation , the devil and satan , that great old enemy and subtle serpent hath alwaies made the greatest opposition , the greater the work is that god is doing the stronger the oppositions will be , as we see in rev. 12. 1 , 2 , 3 , 4. considered and compared : that god is doing a great work in these daies is manifest , clear as the light of the sun , but what god will do he only know , to us it is unknown , whether he will at this time give in to england the mercies promised , or whether he will yet afflict us with more and greater judgements we know not : the former shall be made good assuredly to his church , the latter seems rather to be our present portion , the effects of all the alterations and changes in our times , is hid from our eyes , only it is gods good pleasure , and he is doing a great work . there are three things , evils , that have long threatned the great judgements and changes which we of england have lately felt and seen in this nation . 1. the encrease and growth of all kinde of sin , especially corruption in religion x , and a general crying oppression , these do still remain as high as ever . 2. the appearance and encrease of secondary causes thereunto conducing , principally jealousies , divisions , emulations , hypocrisie , sedition and treachery z : these things are effects of gods anger a , and forerunners of great changes , but these do encrease in england . 3. the straits and necessities of the church , when good men especially holy , godly ministers are scorned , contemned , and misused b , then god is exceeding angry , and brings wrath without remedy ; for the churches necessity is gods opportunity to deliver his church and to avenge himself of their enemies , and that is alwaies by great changes : god hath made change after change in england , once , twice , thrice , and again , but the evils are not changed , therefore more changes are threatned : the prophet denonncing judgement against the king and kingdome of israel saith thus , thou profane wicked prince of israel whose day is come , when iniquity shall have an end , thu● saith the lord god , remove the diadem and take off the crown , this shall not be the man ; ex●lt him that is low , and abase him that is high , i will overturn , overturn , overturn it , and it shall be no more until he come , whose right it is and i will give it him c ; this prophecy was concerning zedekiah , and israels carrying captive into babylon , and the government of christ , to whom all kingdoms and nations are given , and are his right , whom he is pleased to set up as vicegerent under him , to rule in righteousnesse and judgement , shall be established , god will abase him that is highest , and exalt him that is low , and will overturn , and overturn again and again until he come , for his right it is to whom jesus christ shall give it . so it is evident that all turnings , overturnings and changes that have been in this nation , or whatsoever shall be are not by accident , nor by the subtle contrivement of counsel or men , but as all is ordered by providence to effect gods will , for man is not able of himself to bring any enterprise to passe , he is not able ( saith doctor preston ) to see all the wheels that tend to make up an enterprise , nor if he were able to see them all , he is not able to turn them , nor to fit every one so together as to make up an enterprise . god by providence after several changes and several attempts of new enterprises , which the attempters ( though skilful to deceive and powerful to compell ) could not enterprise , hath given us a supream magistrate to judge the people of these nations ; and by providence hath intitled him oliver lord protector of england , scotland , and ireland , and of the dominions thereunto belonging ; this is the man whom god by his secret providence hath made the instrument of our deliverance , from the designs of an anti-christian brood , and from the powers of royall and hierarchical enemies , and rescued our laws and religion out of usurpers hands , therein comparable to gideon ; it is true he accepted of what gideon refused d , but he coveted not what gideon asked e , nor indented beforehand , as iephthah did f , he might have sate in parliament at ease , and with profit as others did , but providence ordered him to another work , and he freely and voluntarily exposed himself to all hardships , to endure the parching sun by day , and the nipping frost by night , as a zealous patriot of his nation , his sleep departed from his eyes , his bed the open field , and the heavens his curtains , he was not backward to jeopard his life in the high places of the field for the safety of his countrey , not shifting to secure himself in the greatest danger , nor declined any engagement with the enemy , let the disadvantages be what they could , 〈◊〉 three , four , or five to one of the enemies party , yet not once that i can remember was he put to the worst , or caused to fly from , or turn his back from the enemy , from the beginning of the war to the end thereof ; he is of an ancient family , he hath been well educated in learning and in religion ( except only some youthful tricks ) hath been a professor of holinesse and practiser of justice , the man of the saints praiers , whom god prospered , and made successeful in all his undertakings , and providence hath kept in all dangers , ordering all along by gradations to what he now is , as is observed in our third inference : why god hath done all this we cannot give any reason , but that it is his secret will to effect his own purpose ; but whether it shall be at this time as an income of mercies , or encrease of afflictions , i leave to the all-knowing god who will manifest his pleasure in his own time ; it may be a mercy from god and so i esteem of it , but we may by our divisions turn it to a judgement ; as indeed our seditious practises do threaten : sure i am ( whatever may be ) that since providence laid this burthen upon him , he hath managed it with much wisedom and justice , the fruits whereof we have had some taste , to the honour of god i speak it , and do apprehend that his purposes tend thereunto ; as also to the honour , safety , and benefit of the common-wealth , manifested by his ordering affairs abroad , in making honourable peace , thereby stopping more and greater effusion of bloud , and exhausting of treasure ; as also his highnesses care for proving ministers , to eject those that are scandalous and unsound , in which i yet hope his highnesse and present parliament will make better and further progresse , that known heresies , apparent blasphemies , and open prophanesse may be extirpate and ●ast out of these three nations , which that they may do shall be my constant praier , and that as god hath added to his highness encrease of worldly honour ; he will also double and redouble to him spiritual humility , wisedom , holinesse , with all other graces ; and let this be the praier of zions saints , that peace and truth may be established , jesus christ set up in ou● hearts , and sincerely worshiped in his own ordinances , that the purity of ordinances may stand like the ark of god , before which all heresies , seducements , and doctrines of devils may fall like dagon to the earth ; so that if it be possible eugland may be the beloved nation , and the praise of the whole earth , for the which let us all pray and endeavour , and this brings us to our fifth inference . the fifth inference is , that although god have set a time for the giving in of mercies , and for inflicting of judgements , which shall certainly be a●complished in their time , yet men are to be diligent in the use of all lawful means for the enjoying of the one and the avoyding of the other : this was ever the practice of holy men in all ages , the prophet daniel notwithstanding he was well assured of the performance of gods promise for the deliverance of his people , after the set time of seventy years was expired , yet he praieth with his face toward ierusalem g , yea , when he knew the time was at hand , he yet praieth for the accomplishment of it , and confessed his own sins and the sins of the people h , nor did he think it sufficient to pray for a spurt , but he praied from the morning until the time of the evening sacrifice i : thus zion her self complaineth unto god and praieth for deliverance k , and nehemiab when the time was come , mourned , fasted and praied , and used all lawful endeavours l , he looked sad in the presence of the king , sig●●●●ing the sorrow of his heart , for the ruines of ierusalem , and this was a●●●●ns by which he obtained favour to make his r●quest to the king , yea , ●●●lest his tongue was speaking to the king , his heart praied to the god of h●aven m ▪ and god gave him his desires , not only to build the temple at ierusalem , but to have all materials necessary for the wo●k ▪ the reason why all lawful means must be used , is , because whatsoever god in his secret counsel hath determined to be done ▪ he hath also determined and appointed the means how it shall be done : as he hath decreed the end , he also hath decreed the means conducing to that end ; so it was in the things of rebu●lding the city and temple : god had determined it should be built again promised it by his prophets : and he had also determined and appointed that ●yrus should be the means or secondary cause of it , therefore he cals cyrus his shepherd he that shall perform all his pleasure , even saying to ierusalem , thou shalt be built , and to the temple , ●by foundation shall be laid n , and he shall let go my captives o : and this was at the time appointed made good as you may see ezr. 1. 1. and herein gods purpose and secondary causes work together : god worketh by such men and endeavours as he hath appointed , and such means men are to use . you know god promised to israel many blessings , both temporall and spiritual , he promiseth the downfal of their enemies , and great encrease of all things , multiplicity of blessings in all outward comforts p , so he promiseth to them , and in them to us christrans , all spirituall blessings ▪ freely given for his own name sake , he promiseth to sprinkle clean water on us , to clense us from all our filthinesse and from our idols ; he will give us a new heart and put his spirit into us , and cause us to walk in his statutes q , signifying thereby the merits and bloud of jesus christ , which cleanseth us from all iniquity , &c. yet saith the lord ( notwi●hstanding he will surely give all these blessings freely ) i will be sought unto , i will be enquired of by the house of israel to doe it for them r , so you shall see god sends the prophet to hezekiah , to te●l him , he should su●ely die of the disease , of which he was sick ; hezekiah notwithstanding makes his addresses by praier unto god unto god , to spare his life , and obtains his desire , god addes fifteen years ſ , praier obtains the mercy desired , that 's one means , yet there must be another means added ; hezekiah must take a bunch of figs and apply to the mortall sore , and he shall recover t , when god alloweth , nay , requireth that we shall use all lawful means ; for us to neglect to use the means or obstinately reject the means , we are self-enemies , and it is just with god to withhold the mercy we desire , or to bring the judgements upon us , we would avoid ; to neglect , slieght or contomn any lawfull means , is a tempting of god , that man that shall cast off all means , and say he will rest upon providence , neither beleeves there is indeed an over-ruling providence , nor can rest upon providence upon any scripture ground ; he that will rest upon providence must follow the dictate and waies of providence , else he deceives himself ; the physician in cases of any necessity ▪ is the means for health , the chirurgion is a means for cure of a fretting wound , ulcer , or gangrene : the lawyer to clear a questioned title , or to pleade a doubtful cause before the judge ▪ he that shall in such or the like cases , neglect or reject such means , providence offering it to him , shall be justly condemned of folly by any wise man , so it is in all things between god and us , to obtain mercies or to avoid judgements , we are to search out and to use all lawfull means . but in the use of any means though never so lawfull , we must take heed that we trust not to the means , for that is sinful , and the way to deprive our selves of what we do expect or most desire , and to involve our selves in these troubles and miseries we would avoid and most fear : this was the si● of that good king asa , in his disease , he sought not to the lord but to the physicians u : we must be diligent in means , but trust in god as much as if we had no means to use ; you shall see that when moses was to leade the people of israel through a vast and barren wildernesse , god gave him a pillar of a cloud by day , and of fire by night to go before them ; and the ark of the lord went before to finde out a resting-place w , for where the ark rested they staied , and as long as the cloud rested upon the ark they rested in their tents x ; this was providence guiding the people to conven●ent places for water and rest , yet moses the servant of god is very inquisitive with his father in law , whom providence had brought to him , and who was acquainted with the waies of the wildernesse and places where was springs of water , to instruct him in the way , and be a guide unto him y , he would not be wanting in the use of any lawful means : when the prophet nathan , sent from god , tels david that his childe should surely die ; david notwithstanding sets himself to the use of means to preserve the childes life z , yet david did not therein oppose himself against gods will , for david knew that the use of lawful means was no way crossing of gods purpose ; he well knew that gods comminations are sometimes conditional and sometimes absolute , as indeed they are , and so are the promises of mercies : gods threatning of judgement against nineveh was conditional , yet forty daies and ninevth shall be destroied , that is , if nineveh do not repent ; but ni●eveh repented and was spared a ; the text saith , god saw they turned from their evil waies , and repented of the evil he said he would do to them ; not that god indeed repented or can repent , or be changed : the word repent we finde several times in scripture , 1 sam. 15. 35. the lord repented that he made saul king , and gen. 6. 6. it repented the lord that he had made man , so in ioel 2. 13. god is slow to anger and of great kindenesse ; and repenteth of the evil , and in ver. 14. who knoweth if he will repent and leave a blessing behinde him ? these and other the like scriptures are by some objected against the absolute decrees and purpose of god , as if god did not absolutely determine what he would do , but as if there were a contingency in god , and that he upon occasion changeth his decree and purpose ; to this i answer , that the word repent or repentings is but an expression which the holy ghost useth after the manner of the speech of men , whereby the pity and compassion of god is set forth unto us , and how unwilling he is to punish his creatures , as in lam. 3. 33. he doth not afflict willingly , that is , he delighteth not to punish , to afflict , or to grieve the ●hildren of men , but as he is provoked by their sins which he hateth , and he hateth nothing but sin , or for sin , but god is said to delight in mercy , mic. 7. 18. we are not to search into the secret decrees of god , which is absolute nor which is conditional , but we know god is unchangeable in all his purposes and varieth not , the strength of israel ( saith the prophet ) will not lie , nor repent , for he is not a man that he should repent b , therefore repentance in god is nothing else but his unchangeable ordering and disposing of changeable things : god is not changed in any thing but things change and alter , known unto god are all his works from the beginning of the world c , and what he hath purposed shall be done , nothing can alter it , as is shewed in our former discourse : god is immutable , he changeth not , in him i● no variablenesse nor shadow of turning d , but god is said to change when they whom god loveth and taketh care of are changed , then god changeth the course of things so as it is for their good : god unchangeably forgiveth them that repent as he did nineveh , and unchangeably punisheth them that go on in their wicked waies , as he did saul : all comminations of god are means to repentance and to reformation , and repentance with reformation is the means to prevent the judgements threatned , except where the decree is absolute , as in the case of esau , heb. 12. 17. and with cain or iudas , &c. and in case of resisting the means and motions of repentance , as the stiff-necked israelites , heb. 3. 11. to whom there is no place for repentings ; but this is the secret counsell of god , and belongs not to us to search into farther then it is revealed in scripture , and the revealed will of god is our rule , we are to look no further , but practise according to what it holds forth to us , whether the threatning of judgements be absolute or conditionall , it is not for us to enquire into it , but we are to use all lawful means to prevent it , as to obtain any mercy promised ; for all comminations of god are either for our repentance that we may prevent the evil , or to our obduration that we may be without all excuse , therefore god saith , at what instant he shall speak concerning a nation , or concerning a kingdom , to pluck up and to pull down , and to destroy it ; if that nation turn from their evil , i will repent of the evil i thought to do unto them : and at what instant he shall speak concerning a nation or kingdom , to build and to plant it , if it do evil in his sight , he will repent of the good wherewith he said he would benefit them e , god is pleased to give encouragement to all , and the covenants which god hath made between himself and mankinde are conditional : the covenant with adam was upon exact obedience on mans part , do this and live ; the covenant in christ is not of works but of grace , established upon better promises , as the apostle reacheth f , given by the hand of a mediator , ties us by the condition to beleeve and repent : the fi●st covenant under the law sheweth what we should do , but cannot ; the second covenant under the gospel teacheth us how all is done for us , if we beleeve and repent : the promises of the law are to the exact workers and doers of the law g : the promises of the gospel are to him that worketh not , but beleeveth in him that justifieth the ungodly h &c. now if we break the condition on our part , god is no way bound to us , for if we beleeve not , we shall be condemned i , if we repent not we shall perish k : thus it was to the nation of the jews , wrath came on them to the utmost , because of their impenitency and unbelief , how much more shall it be so to all other nations and so it is to england ! great blessings are promised , and destroying udgements a●e threatned , but god will surely withhold our mercies , will pluck up what he planted , and will hasten destroying judgements if we do not beleeve and repent ; therefore it is englands duty to be diligent in the use of all lawfull means , to obtain mercies and to avoid judgements . here let me give caution in two things : 1. that we use no means but such as is lawful , warrantable in scripture : 2. that we must not be solicitous in the use of any means for things for which we have not a promise : to use unlawful means for the obtaining of lawful things , or to seek unlawfull things by any means , are both equally evil : as for instance , sarah did well to endeavour and expect the blessing to jacob , because she had a promise ; but sarah did ill in using unlawfull means for a lawful thing : jeroboam had no promise of the kingdom , but he had a leading providence which was equivalent , therefore he did not ill in using means to obtain it : but it was his great sin in using unlawful means to establish himself in his kingdom : so saul , in the time of his distresse it was lawfull for him and duty to use means , and endeavour to avoid the danger threatned , but it was his sinne to use unlawful means , to go to the witch of eudor * , con●rary to this you see when good hezechiah was in distresse he useth such means as is warrantable , first he en●eavoureth to preserve himself and kingdom against a potent enemy by agreement and pacification l : what they could not do it , though warrantable , as appears of the saying of christ m , then he flies to the rock of strength , he opens the whole truth of his case unto god , and trusts in him , and was thereby delivered n . we know david had an absolute promise of the kingdom from god , and found great opp●sition , saul persecuted him to the death , yet david would not use ●n●awful means to obtain the promise , nor to preserve himself , he only useth such wa●rantable means as providence offered to him , and trusts in god! it is true , he eat of the shew-bread which was belonging only to the priests , but this is justified by the lord christ in case of necessity o , mercy is to be preferred before sacrifice , so he fled to achas king of gath , and he changed his b●haviaur and feigned himself mad p , this in case of necessity to save life is not unlawfull , he did not distemble with his tongue to say he was mad : it may be lawful for a man to dissemble in his behaviour or discretion , when it is unlawful to do it in words , nor did he do it as distrusting in god , as is apparent psa. 34. 6. he trusted in god and was delivered at that time when he changed his behaviour , as is evident by the title of that psalm : it is granted that in matters of religion to change behaviour is sin , as to bow to an idol , or to be hypocritical in shews of religion , a● it is to be feared very many are at this day , and have been for honour or profit , as simon magus did , nor did he dissemble his behaviour , to the end he might murther as cain did , and as joah did , but david intended damage to none , only his own safety : we have a kinde of resemblance to this in the lord christ , to try his disciples , luk. 24. 28. the text saith , he made as if he would have gone farther : and whereas it may be objected he lyed ●o ach●sh when he said that he had been against the south of judah , and against the south of the kenites q , &c. he did not lie unto him , he spake doubtfully to the question asked , so as achaz might take it in a double sense , either that he had been against the people of the south of judah , and of the kenites , or against the people of the philistims that dwelt in the adjacent villages of the south of judah , and so indeed it was ; so that david lyed not , nor used any unlawful means to obtain the promised kingdom , nay , when opportunity was in his hand he would not hurt saul , though he then hunted after davids life as after a partridge on the mountains , declaring his trust in god and innocency toward saul ; when he had him at all advantage in the cave ▪ and at another in his trenches , david would do no act to crosse gods providence though animated to it by his chief friends . contrary to davids practice is the practice of men at this day who without any warrant from gods word , contrary to humanity , plot and contrive means to betray and subvert men and governments , that are not su●able to their own desires , and contrary to clear providence , and that by abominable evil means ; and also in a sollicitous use of good means for the obtaining of things not promised , nor any leading providence or probabilities to the things endeavoured for , but will and fancy , or the instigations of false deceiving spirits , what else are the many and frequent fastings one contrary to another , and appeals to god in things which tend to strife and debate , and to set up the kingdom of christ by bloud , who saith , his kingdom is not of this world , or if it were he needs not the material sword to exalt him : for all power is given unto him both in heaven and in earth r ; he is king for ever in a sp●r●tual sense , but they that take the sword shall perish by the sword ſ , he can presently have more then ten thousand angels to cut down all his enemies at once if he please , and when he please t ; and he no where in all the scripture commandeth nor exciteth any of the saints to carry on his cause in bloud , nor to use endeavours by the sword to set up a fifth monarchy , neither to make war against nations , to destroy kings as kings the sword of christ is the sword that goeth out of his mouth , rev. 19. 15. with this sword he will smite the nations , and by this sword were the rem●ant slain , rev. 19. 21. god refused to accept of davids desire to build the material● temple for gods worship , because he had been a man of war , and had sh●d much bloud u : and again , 1 king. 22. 8. thou shalt not build a house to my name , because tho● hast shed much bloud upon the earth in my sight : the temple was a figure of christ , and was for external worship : if that which was but a figure and materiall might not be built with bloudy hands , then doubtlesse the thing typified which was the glory of christ , the spiritual temple and spiritual worship of the new and heavenly jerusalem , shall not be built by the sword of the saints on earth , a strange and unwarrantable opinion , and a worse practice ; the holy ghost is pleased to intimate to us that while the temple was in building there was not heard neither axe nor hammer , nor any too● of iron , all the time of the building w ; from whence i infer , the holy and spirituall worship of christ , shall not be set up by any instruments of war , but as in the building of the temple the stones were hewed and the materials made ready before they were brought to the building , and were hewed by the men of tyre and other nations who did not belong to the services of that temple ; so god will use the sword of the heathen and wicked men of the world to prepare for the work of the spiritual temple , they shall be his drudges to do that bloudy work , to hew the nations and kingdoms as pleaseth him ; they shall be his instruments to cut down , dig up , and hew one another , and cast down the mig●ty mountains till they be made plains , they shall doe it in wrath and revenge one to another , but god will work by them after the counsell of his own will : and then as in the reformation in the d●ies of hezechiah ▪ god will prepare the hearts of his own people , and the thing shall be done suddenly x ; they shall be a willing people in the day of his power , this it consonant to holy scriptures , and hath been the manner of gods doings , not by might nor by power , but by the spirit of the lord of hosts y . besides , david in his reign was a type of the churches troubles and war , es solomon was a type of the churches peace and flourishing condition ; bus i finde not that david nor solomon ever made an offensive war against any nation , but it was ever defensive , except by command from god , or a providence leading to it , as in the case of the ammonit●s , when they had abused davids embastadors and his friendly courtesie , and disgraced them that were his messengers : and the assyrians who joyned with them z ; but for them to attempt things for which they have neither command nor any leading providence , but upon their own wils , fancies , or as some say by the direction and guidance of the spirit , to these men , not i but the lord christ saith unto them as to james and john when they would have had him to command fire to come down from heaven upon the sama●itans : ye know not what manner of spirit of spirit ye are of a ; the son of man is not come to destroy mens lives but to save them ; these men have spirits of infirmies , croo●ed spirits , like that woman whom the lord christ healed b , the lord in mercy cure thew : we are commanded not to beleeve every spirit c in rev. 16. 13. there were three unclean spirits went out of the dragon and out of the mouth of the beast , and cut of the mouth of the false prophet ; what were these spirits ? these were the spirits of devils , working miracles , and what else , they go to the kings of the earth and of the whole world , to gather them to the battle of the great day of god almighty , ver. 14. the spirit of god saith expresly , that in the latter times some shall depart from the saith , giving heed to seducing spirits and doctrines of devils d ; hence is that precept of the apostle , to try the spirits whether they are of god because many false prophets are gone out into the world , 1 joh. 4. 1. i know many good men are seduced and do seduce at this day , and it is grievous to them and unsufferable to them to bear it to be told they are seduced , because they have a zeal to god and to holinesse ; surely so had paul when he was in a great errour , and so was david full of holy and right zeal to god , yet his spirit erred ; his spirit was prest to build god an house , so as he vowed to do it , psa. 132 ▪ 2. and he consulted with the prophet nathan about it , and nathans spirit closed with his spirit , and said , go do all that is in thine heart , for the lord is with thee e : but the spirit of holy david and the spirit of the prophet nathan , were both con●rary to gods spirit in that work , for the word of the lord to nathan forbad it afterward . give me le●ve i beseech you in the mercies of god to say unto you that are fifth monarch men , as st james saith to the whole church and sa●n●s , do not ●rre my beloved brethren f , it is most true that violent ungrou●ded affections are violent temp●ations , and will bring violent and certain affl●ctions upon men and nations ; obedience is better then sacrifice , blinde sacrifices nor uncommanded service by god were never accep●e● ; who hath required this at your hand ? let us therefore walk humbly with god , ●eny our selves , our own spirits , our own righteousnesse , and ●et up the lord christ in our hearts , that he may spiritually rule over us and in us by mortifying our corruptions , subduing our carnall reason and our unbridled lusts ; this is i● the lord jehovah hath promised , and this is it we are taught to pray for , thy kingdom come ; and for this as for all other mercies thereon attending , let us be ever diligent in the use of all lawful means , in behalf of our selves or nation , and the whole church of god , with submission to gods will ; and truly he that will impartially and strictly examine his own heart ( and be sure it deceive him not ) shall finde that all his endeavours will be too little , to bring his will to the will of god in every thing , but the heart is deceitfull above all thing , and desperately wicked , who can know it g ? and from the deceit of our own hea●●s together satans instigations , we labour to bring gods will to our will , and hence ariseth great evils and distractions even among christians , at this day ; all boast of the spirit and yet walk contrary to the ●pirit , for the spirit is one and is not divided , the spirit leads into the way of one truth not many truths ; give me leave to put the question which paul in the like case , are ye not carnal h ? yet these corinth●aus to whom paul speaks were beleevers , sain●s in the apostles esteem , for he gives them the right hand of brotherhood , though in this respect carnall in their divisions concerning spirituall things , and those things if not prevented will bring sore judgements , and prevent the mercies by us exp●cted and t● the church promised . the lawfull means to prevent the one and to possesse the other , are of two sorts , spiritual and civil , which for brevity i shall but name , for i intend not p●olixity in this discou●se ; the first and chief means is praier , pray continually , , that 's the rule given i , and pray earnestly k , and fervently l ; but we must come to pray with humble hearts , else god will not hear our prayers , he giveth grace to the humble m , bu● he resisteth the proud ; god heareth the desire of the humble , and will prepare their heart , and incline his heart to hear n , he dwelleth with the humble and will revive the spirit of the humble and contrite ones , isa 57. 15. and we must pray for such things as are according to gods will , such things as are according to gods will , such things as we have p●omise for , not according to our own wils , you ask and receive not , and why ? because ye ask a●●sse o : this is the considence we have in him , that if we ask any thing according to his will h●heareth us p , but if we ask according to our own will he will not hear him , that is , he wi●l not give him what he asketh ; and we must also ask in faith without wavering , jam. 1. 6. but how can we have faith in asking any thing for which we have not a promise ? for faith is grounded upon the promise ; abraham beleeved the promise , rom. 4. 3. he staggered not at it , he was fully perswaded that what god had promised he was able to perform , and would do it q ; and without faith it is impossible to please god , r what is not of faith is sin , without faith god accepts no praier ſ ; and in the last place we must ask all that we pray for in the name of iesus christ , whatsoever ye shall ask the father in my name he will give it you t ; see joh. 14. 13. and in extraordinary cases we must adde spiritual ●●sting to our praier , for there is a kinde of devil that goeth not out but by praier and fasting u , humble your selves in the sight of the lord , and he shall lift you up , jam. 4. 10. we must come with humbled hearts , willing , and desirous to bring our wils to gods will , but take beed of fasting and praying , and making appeals to god , w to bring gods will to your will , it is not safe to tempt god , for our god is a consuming fire . the next means is to get the love of god kindled in our hearts , let us get burning zeal to the truth , and receive the truth in the love of it , contend for verity not for victory ; advance the gospel in the ministry of it , love the brotherhood , honour all men , fear god , and honour the supream magistrate x , whether king or lord protector , this is apostolical doctrine , let every soul be subject to the higher powers , for there is no power but of god , the powers that be are ordained of god y ; this is the apostle pauls doctrine , and this is the apostle peters doctrine , submit your selves to every ordinance of man for the lords sake z , for so is the will of god a ; this is no new devised doctrine , nor is it in the least antichristian , but the doctrine of the law and the doctrine of the gospel , if there come any unto you , and bring not this doctrine ( that is , that denieth this doctrine ) receive him not into your house , neither bid him god speed b ) to deny this truth of the gospel , and teach for gospel another thing , is to bring in another gospel : but i am commanded by the gospel , that though men or an angel from heaven preach any other gospel then what the apostles have preached , not to beleeve it c ; the gospel establisheth a standing magistracy and a standing ministry , by them liberty and religion is maintained and preserved if well regulated . therefore it highly concerns parliaments , of which by gods mercy and love to his people , we are not wholly deprived , nor by one for ever oppressed ; it is gods mercy and his honour ( the lord protector i mean ) whom god hath made instrumental to call this honourable assembly in parliament together , i say it concerns them to consider whence we are fallen , and whether we are going , and by their authority to put bars against licenticusnesse and loose liberty , and to be a wall of protection unto the truth , that those foxes may be taken that spoil the vines , for our vines have tender grapes d ; honourable parliament , if my scribling sheets ever come to your view , take notice from them that god hath by his good providence called you together to make up the breach that finne hath made ( or rather god for sin ) upon us ; we have been perfidious to god , and god hath removed justice and equity from us ; you must be both phinchas and aaron ; phinchas to rise up with courage and zeal , not only to do justice but to give life to the just laws of the nation , that justice may be done by a law against the transgressors of gods law e , and aaron to stand between the dead and the living , that gods anger may be appeased : f : you in behalf of the good people of these three nations , are to settle by gods assistance these unsetled nations , what is possible for the present , and with all possible care to look to the future , the god almighty be your strength and your counsellor , in the great work under your hands , that you may be instruments in 〈◊〉 hand to establish a just and setled magistracy and a holy religious ministry , that the glory of the lord jehovah may be advanced , and the people of these nations may again enjoy their rights and proprieties , our sins cry to god for g●eate● judgements , and the people cry under great pressures ; and god hath called you that are the great men of these nations to prove and to try what you will do for him , jer. 5. 5. you have known the way of the lord and the judgement of your god , turn you not aside as others have done ; god seeks now as he did in jerusalem , to finde a man , if there be any that executeth judgement and secketh the truth , that he may spare poor england , jer. 5. 1. and let not the poor of these nations be forgotten by you , provide houses and stock to set them to work in all cities , countreys , and towns , that there may not be a beggar in our israel g ; debts ought to be paid , but publike faith debts not paid is most dishonourable to the nation , i know as things have been managed it is no easie thing to pay them ; but to purge the university and nurseries of learning from their open pollutions and vicious practices , and schools of learning to be purged of vitious schoolmasters , the poyson of youth and the bane of age and ages , is a work acceptable to god , a means to obtain blessings to posterities , and it will cost no money to do it . these and the like means diligently used , really prosecuted , freed from self-interest , vain-glory , or hypocrisie , will assuredly multiply mercies on the nations , and prevent the judgements threatned , and cause england to be the praise of the whole earth : i pray give me leave to say what the lord by the prophet said in another case ( concerning tythes then due by a law of god , leviticall , only belonging to the jews ; now due by no such right , but they were unjustly withheld ) therefore saith the lord , prove me now therewith , if i will not open to you the windows of heaven , and pour you out a blessing h &c. so i say , use such means as before i have briefly mentioned , and prove the lord if he will not double and redouble all sorts of blessings on this common-wealth . i blesse god that there hath been a beginning of a reformation of some things by his highnesse more then in some years past by others , though much was promised ; and i blesse god that put into his highnesses heart and this present parliament to call for a general and publike day of humiliation , for emergent causes named , which god will doubtlesse accept of , as of late he did by a signet of his favour , when we by his highnesse order sought god for rain in our great necessity ; although some who stile themselves saints not only refused to joyn in our petitions , but used unchristian speeches to gods dishonour and contempt of the duty : and truly it was sad to observe the general neglect of our late solemn fast , that only shops should be shut , and places for recreation full ( as i was informed ) but churches shut or empty , in respect of the numbers of inhabitants , many omitting the duty out of carnal respects , and many out of will , because it was commanded , and because the end crossed their self-interests ; i do affirm that it is no lesse a duty in the christian magistrate to command the duties and performance of duties for the true worship of god , then it was duty to the magistrate under the law , but the magistrate under the law did command such duties , as asa , jehosaphat , jehojada , hezckiah , and others : we know that asa did not only command reformation of gods worship , bur annexed to his command a great punishment i ; and ezra did the like k ; and the apostle paul diminisheth nothing of the magistrates authority under the gospel , nor is there any scripture that offers the least doubt of that their authority , but rather makes it greater , heb. 10. 28. therefore i say that the neglect or rather contempt of such duties , and the suffering of it uncontrolled by the magistrate , will in stead of a blessing bring a curse , as is threatned by the prophet , jer 48. 10. but the due observance of the holy and spiritual worship of god held forth by the magistrate , and practised by the minister and people , is the chief means to divert the judgements we fear and procure the blessings we want . i come now to the sixth and last inference , and that is , that when god hath effected and done his will in any thing visibly made known to us by the work of providenee , we are not to murmure nor repine , though it be in any thing contrary to our expectation or desire , or though it be to our great affliction , but to submit to it willingly , only by praier to seek unto god , and patiently wait his time and means for deliverance . this hath been the practice of the godly in all ages ; k thus holy david did , while his childe was yet alive he used all lawful means for the life of it : but when god had done his will , and the childe was dead , he left off to mourn , and murmured not , but patiently bear the affliction ; thus did just and righteous job , he feared his sons might sinne , and procure gods displeasure , he therefore used the right means to prevent it m , but when providence had brought that to passe which he feared , and god had visibly manifested his pleasure , job was patient , he murmured not , neither against providence nor instruments , but blessed the name of the lord n : the church under her great affliction murmured not , they acknowledged gods hand , and complained of their sins the cause of all o , and waited patiently for their deliverance : it is good ( saith the prophet ) that a man should both hope and quietly wait for the salvation of the lord p ; surely ( saith job ) it is meet to be said unto god , i have born chastisement , i will not offend any more q ; and the apostle exhorts , that we be followers of them that by faith and patience inherit the promise r : but to murmure against providence is wickednesse , and the effects of murmuring and discontents is very dangerous ; dangerous to a mans self , and bringeth others into dangers too : you know what became of the murmuring israelites in the wildernesse , from time to time , as is recorded in the books of exodus and numbers ; consider the case of murmuring korah and all his murmuring company , the earth opened and swallowed them up ſ ; this was the immediate hand of god , not moses nor aaron , yet such was the rebellious hearts of the people , that the next day they all fall to murmuring against moses and against aaron , and accused them that they had killed tho lords people t ▪ and for this there died presently of them , fourteen thousand and seven hundred by a sudden plague u ; you know that for this sin of murmuring all the people that came out of egypt from twenty years old and upward , were excluded from the promise , except caleb and ioshua w : hence the apostle exhorts us christians , not to tempt god as they tempted him , nor to murmure as they murmured and were destroied ; for saith he , all these things happened unto them for our examples x ; god is the same to us that he was to them , only he hath divers dispensations of his judgements ; he is an unchangeable god for evert if we sin like them that went before us , we shall be as greatly punished as they were , yea , greater ; though god do not so usually strike men suddenly for sin as formerly , yet there is greater wrath to come . let us a little consider the cause of mens murmuring , and see if it do not arise from a carnal heart , a carnal man propounds ends to himself , as the merchants st iames speaks of , that say they will go to such a city , or such a countrey , and buy , and sell , and get gain , but say not , if god will : so it is with men that seek their own ends in any thing , they propound this or that , but god is not in their thoughts , they say no● , if god will ; but we will do this or that thing , or would have this or that done , &c. it may be , nay , it is common with these men , that they will have the name of god in their mouths , but ( as the psalmist speaks ) god is not in all their thoughts ; and therefore when their wils and designs are crossed , they are angry , and repine against god and men ; thus the people of israel did in the wildernesse , they met with crosse providences which they looked not for , and they could not bear it , but cry out against moses , saying , because there were no graves in egypt ; hast thou brought us to die in the wildernesse y ? and again , wherefore hast thou brought us out of egypt to kill us in the wildernesse , our children and our cattel z . thus at this day we have seen many strange providences such as we looked not for , and men have had many and diverse designs , aims and ends , but meet with crosse providences , which they cannot bear , nay , resolve they will not bear , they complain and cry out against this and that thing , but specially they murmure against god and own not his providence in governing the world ; therefore they also murmure at the thing done , and against the instruments doing it , this is i say against god himself , for he alone orders every thing and every action , as is proved in the beginning of this ourdiscourse , which may satisfie humble men ; but saith the wisest of men , the foolish man perverteth his way , a and his heart fretteth against the lord : this is a carnal heart , for a spiritual man sees god in all and bears all things with patience , and waits by praier for guidance by providence , but never praies against a manifest providence , except to be delivered from the evil that may in some cases be feared , for providences lead the people of god into straights and afflictions for sin , as well as it delivereth them from afflictions when they are humbled , and this the church was well acquainted with ; therefore say , it is good that a man should both hope and quietly wait for the salvation of the lord b , then by the rule of contrary it must needs be evil to repine and murmure . it is very observable that moses mentioneth a mixed multitude that came with israel out of egypt , exo. 12. 38. these were of other nations , probably servants , that kept their cattle , &c , and they seeing the mighty wonders that god did for his people in egypt joyned with them , and would go out with them ; as the multitude that followed christ for the loaves c , but being crossed in their expectation they grow discontent and murmure , lusting after the fleshpots of egypt d , and bred a generall discontent among the people , such a mixed multitude was among the people of israel after they were delivered from their seventy years captivity , which good nebemiah separated from israel e . such a mixed multitude are at this day in england , some of other nations , some of contrary religions , priests and jesuites , and others that have by all subtle waies insinuated themselves , and these have set the people into discontents and murmurings , and are enemies to the advance of the gospel , and to the building of the spirituall temple , no lesse then those adversaries of iudah and benjamin that would have insinuated themselves under pretence of helping to build the temple , saying , they sought the god of israel as the israelites did , and did sacrifice to him f , when indeed they were enemies , and endeavour to hinder their work ; but zerubbabel and the chief of the fathers cast them off , then they send to have conference with nehemiah to betray him , but he would not own their message g , and the work in his hand prospered . but our fathers of england have hearkened to these our mixt multitude , and gods work hath been hindred , and themselves lost their honour ; the mixed multitude among us are grown numerous and incorrigible , they do not only murmure but they ( some of them ) threaten , and resolve not to be satisfied , for if one sort have what he desires another will dislike it , and that which is accepted this year shall be cried down next year ( nay sometimes next day ) for they that seek they know not what , cannot tell when to be pleased at every thing that is done : some cry out against it , and against the instruments doing it , without regard to providence or publike interest , and these cause murmurings among the people who would not murmure but for them ; these are those that have tasted of the heavenly mauna , but grew wanton , lusting after other food , many of these came into our hosts because they saw the great thing the lord did for us , but they came not in with the first , nor did they bear the brunt of the day , and being enticed by their own lusts they murmure and grow impatient at every providence that crosseth their desires : they murmured against our first parliament called anno dom : 1640. and rejoyced when it was dissolved , endeavouring to carry on their designs by the next parliament , but providence crossed them , and they were dissolved too : and providence hath ordered all actions , counsels and things , to set up another way of government , which for private interest was cried down : now oliver by the providence of god is set up and made lord protector of england , scotland , and ireland , &c. the great and general murmuring is against him , he is a man of honour and integrity , the instrument in gods hand to do great and mighty things for us , and as i have said before he is the man of the saints prayers , and by their praiers god hath made him prosperous and successeful in all his undertakings , we ( yea many of the chief murmurers ) have acknowledged it , and owned him as our ioshua : what hath he done to the prejudice of the people or nation , that we now murmure against him ? why , he hath by gods providence frustrate the designs and aims of the mixed multitude , therefore they all murmure ; the antichristian and prelatical parties and all the hierarchy are angry and seek his life , the levelling party and the men of the fifth monarchy they are angry , and combine together by plotting against him , and as the prophet saith of himself so i may say of his highnesse , they watch for his halting , saying , peradventure he will be enticed , and we shall prevail against him , and take our revenge upon him h : besides these there is another sort of this mixed multitude that murmure , and they are pecuniaries , either oppressors or mercenaries : because it is conceived his highnesse will look after the publike treasuries , and manage the publike treasure to publike advantage ; these were afraid of a day of account in this life that were not afraid of a judgement day in the life to come , therefore they are angry ; there is another sort that are ambitious to have the honour and command that providence hath cast upon his highnesse , therefore they are angry , for ambitious men cannot endure any superiour ; good men without holy watchfulnesse may fall into the evil of ambition : we finde that aaron and his sister miriam a prophetesse grew ambitious against moses , they quarrell with him about the ethiopian woman which he had married , that 's their pretence , but then they plainly tell moses that god had not only spoken by him but by them also ; you know how god took it at their hands , if good men sin god will not spare them but more severely punish them : some other there be that murmure against his highnesse , as ioab did against good david in the case of abner , because he made peace with him , and with the house of saul k : others murmure , because they conceive more honour , greater esteem , and better reward is given to some then to themselves , like those that were hired into the vineyard l , you know what answer christ gives to such ; this kinde of evil began to enter into the hearts of the disciples , but christ taught them a better lesson m , of some of these sorts , are all the great murmurers of which the apostle iude saith plainly , these are they that walk after their lusts , and their mouth speaketh swelling words n ; these strive for masteries , they would all command but they cannot endure to obey , and would perswade the people that all their oppressions , injustice , and cruelty is righteousnesse , and that the justice distributed to every man through one man , is oppression ; every mans waies are right in his own eyes o , as the holy ghost is pleased to express ; and they would do as when there was no king in israel but every one did what was right in his own eyes p , to adulterate religion , abuse the ministers of the gospel , teach for doctrines the precepts of men , commit adultery , blasphemy , and kill , or what not , as in the time of vacancy of judges in israel , that there was no publike magistrate in the land to put them to shame in any thing q : was not england almost brought to this condition ? and is it not the thing so much laboured for at this day ? and that under the specious pretence of a reformation , such a reformation as ascendeth out of the smoak that came out of the pit r : blessed be our jehovah that hath thus far holpen us against such designs , that they have been prevented by his good providence ; and let the instrument be blessed by iehovah who hath been used by his hand to disappoint their purposes , of whom i hope and expect much better things then from those reformers , or then we have seen in our age for due administration of justice and establishment of religion and laws , that religion may be advanced , held forth to the people by a holy discipline , according to the word of god , which is the will of christ , not the fancies of men , for god is a god of order and not of confusion , he is not the authour of confusion but of peace in all the churches of the saints ſ ; and it was the apostles joy in beholding their order and stedfastnesse of faith in christ t ; and for this cause as himself saith , he left titus at crete , that he should set things in order that was wanting and ordain elders in every city u ; order by a discipline of worship in the purity of ordinances is the way to that reformation the lord jehovah looketh for ; and the establishment and due execution of good and just laws , that every man may enjoy his own propriety , and that justice may be distributed to every man without favour or revenge impartially , and that oppressors may be punished severely , according to their offence ; this is the thing god looks for at the hand and by the place to which he hath called the lord protector ; and this i beleeve he intendeth and will do , if murmurers will have but patience , if he do it not , he dissembleth with god , and god will judge him , who only knows the secrets of all hearts ; for judgement belongs unto god alone , he hath not given that unto men , but he hath commanded us not to judge ( but our selves ; ) judge not that ye be not judged w , for the lord is a god of judgement , blessed are they that wait upon him x : the prophet malachy sharply reproveth the jews in a case like ours at this day ; ye have wearied the lord with your words , yet ye say , wherein have we wearied him ? when ye say , every one that doth evil is good in the sight of the lord y ; that is , you make acclamations against god and blasphemous clamours , because you have not forthwith what ye desire , and in their own way , as if he were a favourer of evil doers , therefore ye cry out where is the god of judgement ? as a violent affirmative that there was no such just god , thus murmurers weary god , shall not god search out this , for he knoweth the secrets of the heart z . why then do we judge and condemn the man that hath done us good and no harm ? and why do we murmure against god and repine at providence ? the lord in mercy open the eyes of all his people , and bring their hearts suitable to himself , that they may willingly submit their wils to the will of god : you know we had a long time of peace and knew not the bitternesse of war , and we had a happy beginning of reformation in the daies of q. elizabeth , but in stead of going forward we went backward , and fell into the hands of oppressors and persecutors of gospel-truths , which was the procurement of war , ( a sore punishment ) we expected relief from men , but were more oppressed , they neither cared to ease us , nor pitied out condition , our religion grew to be mixed with multitudes of new devices , and all old heresies ( cried down by the primitive church ; ) under these calamities we groaned and cried to god , yea , many of gods people sought him by praier and fasting , private and publike for deliverance , and that god would give us judges as at the first , and counsellors as at the beginning a , that we might be called the righteous and faithfull nation , yet we will not give god leave to do it for us , though we see providence working it , we will not be satisfied except god bring his will to our will , nay to our wils , except god will give us the thing we ask in our own way , and by the means we our selves prescribe and set down , we will not own it any other way ; we ascribe too much to our selves , therefore we prescribe unto god things , times , men and means . god by providence hath given us again a free parliament , freely chosen by the people , or it is their own fault , if some of the members that the people have chosen be discontented , and are of any of those sorts of murmurers before spoken of , so as they refuse to act for the good of the commonwealth , it is their fault , and i fear their sin , it is not his highnesses fault , nor the peoples , but it will be some grief to the refusers when they shall see the work done without them , or that it should miscarry by their neglect , they knowing that at this day the pillar and ground of truth is shaken ; and the two great and standing ordinances of god strongly assaulted by many of that kinde of temper that korah and his company was ; that rose up against the office of moses and the office of aaron , who would have no magistrate but themselves , nor no ministry , but of themselves ; the office of magistracy was in moses , the office of the ministry wa● in aaron ; they are two distinct offices , and not promiscuously to be mixed , nor to be severed from a christian commonwealth , gods word is the rule to both , moses and aaron were brethren , and of one tribe , signifying a propinquity in their offices , they go together , and are defence and instruction one to the other ; now against these offices korah and 250 princes of the people , men of renown , rise up and say , moses and aaron , wherefore lift you up your selves above the congregation of the lord , you take too much upon you seeing all the congregation is holy , even every of them b ; moses in this case makes his appeal to god , the murmurers did the like ( as some among us too presumptuously have done ) god decides the controversie between them , and saith , he will cause their murmurings to cease , god gave a signal testimony on the side of moses and aaron , shewing who was the man that god did chuse , by causing the rod of the tribe of levi to budd , blossom , and to bear almons in the tabernacle of witnesse c ; we are not to expect such miraculous signs in our time , yet it cannot be denied our enemies themselves being witness , but that god hath done wonderfull things by his highnesse for us and against our enemies , of which we have ( and may have a lasting ) benefit ; if we provoke not the almighty by our murmurings , and cause him to turn our blessings into a curse ; faith makes not haste , but staies gods time , and waits upon providence ; but it appears we live more by sense then by faith ; we trust god so far as we see reason for it , and no farther ; we say as the murmurers in the wildernesse did to moses , thou hast not brought us into a land that floweth with milk and honey , or given us inheritance of fields and vineyards ; wilt thou deceive us , and make thy self a prince over us , and put on t the eyes of his people d ? dost thou think they do not see thy falshood toward them ? these murmurings kept the people from the land they looked for , and brought a curse upon them which they looked not for , and thus it may befall us , if god be not more merciful to us ; who is then the sinner , and who shall posterity have cause to curse ? i beseech you my brethren of england , be not impatient , take heed that you fight not against god , murmure not at any providence , beleeve that god ruleth in the earth , and governs all things , and that all the turnings and overturnings , and the changes which we have lately seen is of god ; and all these , yea , all things shall work together for good to them that love god e : let us trust god who is faithful in all that he hath said , and will make good whatsoever he hath promised , and that to us in our times , if we provoke him not : let us therefore be followers of them that by faith and patience inherit the promise f : consider what our condition was before our last change , and whether men were leading of us , if providence had not disappointed their design ; were we not hasting into that ( or worse ) condition that israel was in , at the beginning of asa's government ? when they were without the true worship of god , without a teaching priest , and without a law ? and there was no peace to him that went out or to him that came in , but great vexations were upon all the inhabitants of the countreys g ? if it were so with us then let us imitate those good people , and do as they then did , they in their trouble did turn unto the lord their god , and sought him , and he was found of him , 2 chro. 15. 4. and at that time god stirred up the heart of asa , and he reformed all the evils , and they were delivered ; god , as i have said , by strange providences , evident to us , hath stirred up his highnesse , and given him the honour to be lord protector of his people , who knoweth what the lord our god will do for us by him ? let us seek god for him , and daily pray that god will give him wisdome as to solomon , and courage as to phinehas , and zeal for the lord of hosts , and for the religion of his god , as to good asa , hezechiah , and others , that god made instrnmentall for the glory of his name , and for the good of his people ; such i hope his highnesse will be to us , not only in these three nations , but to the church militant through the whole world : take the apostles rule and practise it , put up your praiers , supplications , intercessions and thanks-giving for all men , but especially for all that are in authority , and why ? that we may leade a quiet and peaceable life in all godlinesse and holinesse h ; but if we will disobey such precepts as this , and provoke such providences as have led us thereunto , and be obstinate in our own waies and wils , as if we would build new babels to our own fancies , and say as those builders said , let us make us a name lest we be scattered abroad upon the face of the earth i ; god will surely bring the evil upon us that we seek to prevent , and we shall be scattered in our work : have we not ( some of us ) begun to lay the foundation of such a work ? why else are we thus confounded that we cannot understand one another ? one cals for mortar , and another brings a mattock ; one cries out for brick and stone , another brings a hammer and an axe ; one is building and another is breaking down ; one saies christ jesus is setting up kings and chief magistrates according to his own heart , to be his vicegerents on earth , such as shall own the lord christ , and acknowledge that they reign by him and for him , according to that prophesie of the evangelicall prophet , isa. 49. 23. kings shall be thy nursing fathers and queens shall be thy nursing mothers , they shall bow down to thee with their face to the earth , and lick up the dust at thy feet , and thou shalt know that i am the lord , &c. that is , as the nurse feeds the childe , and defends it from harm , so kings and queens under the gospel shall tender the church of christ , to provide for it by providing holy ministers and honourable maintenance for them , that they may not serve tables , but wholly attend to the ministry of the word and sacraments , and be a wall of protection to keep them from harm , and that corrupt doctrines break not into the church , and they shall bow down to thee with their faces to the earth , that is , they shall acknowledge the lord christ to be their head , before whom they shall cast down their crowns , and acknowledge they are but his vicegerents , by him appointed to feed , cherish , and defend his faithful ones , and to reverence the word of christ , &c , according to that of the psalmist , all kings shall fall down before him , all nations shall serve him k ; others say , that christ is staining the pride of all glory , and bringing into contempt all the honourable of the earth , pulling down all kings and kingly powers , isa. 23. 9. others say , that christ is only pulling down all wicked kings , tyrants , and persecutors , and will stain the pride of all humane glory , such as babylon and tyre , against whom the prophet isaiah in the 23. chapter before-mentioned denounceth judgement but not against all kings , yet deny not that the lord christ who is said to ride upon a white horse , going forth conquering and to conquer , rev. 6. 2. shall conquer all kings and kingdoms that are his enemies , all shall stoop before him ; others say , christ only shall reign and shall be king of the saints , and shall be set up in his glory and kingdom on earth by the sword of his saints , in bloud , alluding to that in rev. 19. 13. he was cloathed in a ves●ure dipt in bloud , and as in psa. 58. 10. the saints shall wash their feet in the bloud of the wicked , and in psa. 68. 23. that thy foot may be dipped in the bloud of thine enemies , &c. the meaning of these places is plain to be no more but the suddain destruction which the lord jehovah should bring upon the wicked , such as are enemies to the church , as in the words going before in psa. 58. 8 , 9. as a snail that melteth they shall passe away , and before the pots can feel the thorns , he shall take them away as with a whirlwinde : he shall , who is that he ? it is god jehovah he shall do it , not the saints ; the lord christ to whom all power and dominion is given , and was given to him from the time of his incarnation , as he himself witnesseth , mat. 28. 18. all power is given to me , &c. he doth not say , it shall be given me , but in the present tense it is given unto me ; hence is that of isa. 63. 3. i have tr●d the wi●epresse alone , and of the people ( our saints ) there was none with me , for i will tread them in mine anger , and trample them in my fury , see rev 14. 20. and rev. 19 17 , 18. by which it is evident that the destruction of christs enemies shall not be by the sword in the hand of the saints , but by some miraculous way from heaven , like that expressed in rev. 20. 9. fire came down from god out of heaven and devoured them ; it is doubtlesse true that satan is let loose out of prison , and god useth him instrumentally to deceive the nations , we see it , and the lord jehovah doth cause them by satans deceits to destroy and consume one another , but the great destruction must come by some great and miraculous way from the hand of god , and thus christ is said to be king of nations , and he is king of saints in a peculiar manner , he is the protector and safe preserver of the saints on earth , and he ruleth in them spiritually , notwithstanding m. spittlehouse be of an erring opinion , as he expresseth in a late paper published in print : i shall esteem and strive to imitate him in any vertue , but i must dissent from his errours : of this i have spoken in our fifth inference , to which i referre the reader for further satisfaction ; we that make scripture our rule , say , and shall ever aver , that the kingdom of christ is set up by praier , and that is the power of the spirit of god within us , he shall rule in the hearts of the saints , and by his kingly power shall and will subdue our lusts or fantasies and self-waies ; mortifie the flesh and the affections thereof , that we may be fit temples for him to dwell in , that he alone may rule and reign there l ; others there be that will have none to rule over them but caesar , caesar must be their king , they will neither have christ , nor his vicegerent to be their king , but they say stoutly as the unbeleeving jews , away with him , away with him , we have no king but caesar m ; such are the great disciples of m. evans , who hath a notable art to abuse texts of scripture ; many other such babel practices we have to work confusion in a poor shattered common-wealth , but god in his appointed time will prove our buildings and what they are , whether we have built upon the sands or upon the rock n : i shall at this time omit to numerate mens self-waies , and shall with the apostle paul give this caution to all , he saith of himself ( according to the grace of god which was given to him as a wise master builder ) he had laid the foundation , and another buildeth thereon , but let every man take heed how he buildeth thereupon , for the fire shall try every mans building what it is , 1 cor. 3. 10 , 13. let not any that professe to be christians contend for victory but seek verity , for strife and division are fleshly and carnal , as the apostle expresseth in the chapter last mentioned ; the lord christ exhorts us to peace , the apostles all exhort to peace , love , and concord , and saint paul tels us , if we bite and devour one another , we shall be consumed one of another o ; and the lord christ by a convincing argument saith , that if a nation be divided against it self it cannot stand p , consider how great things god hath done for you q , therefore serve the lord with all your heart ; but if you will murmure against god ; and do wickedly , ye shall be consumed both ye and your king , these are the words of samuel to the people when they bad sinned in asking a king , not simply in asking a king , but violently desiring it before gods time came , that he would give them a king , for david was from the beginning ordained to be their king , although they had not asked a king , as is evident gen. 49. 10. and kings are gods lieutenants on earth : it is no lesse sinful to refuse a king when god gives him , then it was sinful to ask a king before gods time was come , wherein he would give them a king , let not this be englands sin , it will not be unpunished , we have seen the work of providence all along , in setting up our lord protector , all the plottings and devices , and counsels of men , could never have effected such a thing , in such a way , it is evident that god hath done it , we have seen the working of the wheels , and the living creatures by the wheels , spoken of by the prophet ezechiel , in chap. 1. 15 , 16 , 17. &c. and in chap. 10. 13. &c. and a wheel in the middle of a wheel r , it is hard to kick against pricks , and it is a dangerous thing to provoke providence . i have seen a seditious paper sent abroad by some that stile themselves sober christians , intitled , some memento's to the army ; i hope they are as they stile themselves ; but i am sure christians have neither precept nor example of such practice , to stir up rebellion : there was one sheba the son of bichri a very seditious man , upon scripture record , a son of belial , of whom it is said , he blew a trumpet , and said , we have no part in david , every man to his tent o israel ſ ▪ bichri prepared as he intended for a new war against david ; what his reward was from the hand of a just god , you shall see 2 sam. 20. 22. he lost his head by the hands and consent of his associats ; scatter thou the people ( saith the psalmist ) that delight in war t ; you may know that warre is every where in scripture threatned as one of gods sorest judgements , and peace is promised as a singular mercy to a nation , it was so to the nation of the jews , and is especially promised to the church under the reign of christ ▪ kingdom , when they shall beat their swords into plow shares and their spears into pruning books u , there is a time of warre and there is a time of peace w ; we had our time of war , and tasted of the bitternesse of it , god now in great mercy offereth us our time of peace , if we will not accept of it but provoke god by our murmuting we may fear the event . christians and englishmen , i pray consider that saying of ahner to joab , shall the sword devour for ever ? will it not be bitternesse in the latter end x ? you know how it proved , bitter both to abuer and to joab ; discontents , ambiand false interest procured the sword to eat the flesh of them by the just hand of god ; as abuer had shed the bloud of many in israel in an evil cause , his bloud was shed by joab wickedly y , and joab because beshed the bloud of war in the time of peace z , he was slain by the sword at the horns of th● 〈◊〉 : a god hath manifested his will to us by clear providences , let us as men tha● fea● god and own his providence submit unto it , and not murmure nor repine , but with patience wait to see what god will yet do for us ; he hath multitudes of blessings to the obedient , and as many curses and scourges to the murmurers ; if it he ( as the psalmist saith ) a good and pleasant thing for brethren to dwell together in unity b ; then it must needs be an evil and unpleasant thing for brethren to dwell together in discord , dissention , strife and variance , all disunited and disjointed in affections . consider what i have said , and the lord give every one a good and right understanding in all things ; if that i have said being well weighed be not found to be truth , beleeve it not , but if it be the truth , follow it , practise it : or this that i say shall one day be a witnesse against him that readeth and slieghteth it , and give me leave to adde this to the rest , and tell you , that those that are contemners and murmurers against the government of a common-wealth in the infancy of it ; they are he greatest enemies to that common-wealth , not hurtful only to themselves but to the whole nation , the evil example of one murmurer draws more to the imitation of that sin , then the perswasion and good counsell of many can divert , and so all or multitudes oft perish together ; as we see in the men that were sent to spy out the land of canaan , they murmured and brought an evil report of that good land , which caused all the people to weep and murmure and cry out against moses , and aaron c , for which their murmuring they were excluded from that good land and promise ; and not only so , but they even those men that brought up the evil report , were destroied before the lord by a plague d ; consider what god hath done he will do still ; for god is unchangeable , it is one of his attributes which he takes only to himself , i am the lord , i change not e ; in him is no variablenesse neither shadow of change f ; therefore it must of necessity follow from gods unchangeablenesse , that whatsoever he hath done in former times he will do the same , for he is the same ; what judgements he hath inflicted for any sin , or that he hath threatned to inflict he will still do the same ; therefore the apostle tels ( even us christians ) that whatsoever things were written aforetime were written for our learning g &c. i confesse ( my brerhren ) when i took my pen in hand to write upon this subject discourse , i intended not above three sheets of paper , but the matter is encreased before me , and i could not expresse my self with more brevity , i would yet for further satisfaction modestly give answers to some objections made by some sorts of men against his highnesse the lord protector , which i will do in as few lines as i can possibly . object . it is objected , that the cause of our war which hath cost so much bloud and treasure , was , to defend our rights and freedoms against the tyranny of kings , to be governed under a parliament as free people by just laws , &c. but the lord protector assumes to himself the authority of a king by exercising a greater tyranny over the people then the king did , to give laws , &c. answ . i answer the cause of our warre ( as instrumental ) was , to defend the rights and priviledges of parliament , the freedom and liberty of the people , and the defence of the true religion against incroaching tyranny , and innovations subtlely insinuated by the late king and his evil counsel ; but that our warre intentionally was against the lawful authority of kings , or against the person of the late king as he was king , or against his just prerogative , i deny ; only against his evil councel the war was raised , that the priviledges of parliament , the liberty of the people , and the truth of religion might be defended and established , this will appear by severall parliament declarations , protestations , and solemn covenant ; wherein the parliament do declare , protest , and covenant ( as their own priviledge , freedom and liberty , &c. ) to defend and preserve the kings person , his just rights and prerogatives , so far as it might stand with the preservation of religion and the peoples rights ; but the late king standing in strong opposition to the parliament and liberty of the people , and his rights and prerogatives coming in competition with or against the preservation of religion and priviledges of parliament and the peoples right ; he defending and taking upon himself all the evil actions and wicked devices of his evil councell , miscarried ( for so providence had ordered it should be : ) and the people ( as providence led them ) submitted to a parliament to govern them as a free people , they expected much ease and great reformation , but enjoyed — . now i would ask the objectors these two short questions . 1. if a parliament should become more tyrannicall then a king , and lay heavy burthens upon them , reaching to their persons , lives , and estates , by an unknown law or arbitrary power , and suffer innovations to come in on every side , to the contempt of religion and adulterating every truth , turning religion into every shape to metamorphise truth ; whether in this case , if such should be , the people might not as justly cry out and take up arms against such a parliament as against a king ? 2. if all these evils could be found and sensibly felt by the people , whether it were justice to themselves , acceptable to god , or benefit to their posterity , to cast off , and to abandon for ever the authority and use of parliaments ? i think they would give their negative , except such as would live without all order or command , which is to be worse then devils ; nor is the office nor just power of a king to be for ever rejected because there have been tyrannical , oppressing , superstitious , or idolatrous kings , for the office of a king is the ordinance of jehovah , and cannot be made null by man : to this office though not by the name or title of a king , god by his providence hath exalted the lord protector ; and he that resists his just authority and government resists the ordinance of god : it is evident he hath not assumed to himself that authority : he that objects that , i beleeve speaks against the dictates of his own conscience ( except his conscience be cauterized ) and that he hath exercised any tyranny or oppression over the people , it is false , and malicious calumniation , or that he will ever do any such thing is but envies suspicion , therein measuring his corn by their own bushell ; he hath been the instrument in gods hand to withhold greater oppressions from the people , and what at this day lies upon their shoulders , were laid on by others , not by him , from which he is endeavouring to free us ; let us not therefore whilest he is easing of us cry out against him , and say he hurts us , like the dogge that bites him that saves him from the tree ; and for laws he hath given none of himself , for he refers that to the honourable parliament now sitting , and successors : that which he did by advice of his councel in the regulating of the chancery , and ejecting scandalous ministers , and bringing all treasuries into one , &c. were ( i think ) very acceptable things and beneficial to the nation , such as were long looked for from — but they came not . object . 2 obj. i , but he hath protested , engaged , and promised before god and men against the government to be by one person , and that the government should be by succeeding parliaments , &c. i answer , not contesting whether he made any such particular engagement and promise or not : but grant he did , such a thing i hope the objector will grant , for it cannot be denied that in every promise or engagement there is some condition , the condition not kept the promise or engagement is void ; whether it were between man and man in private contract , or whether it were between a publike person of trust and a nation , or to other persons of publike concernment , if in any thing of private contract , doubtlesse although the promiser were a looser by it he is in strictnesse of conscience tyed to perform what he promised ; but if to publike concernment , the conditions failing in the least , he is not bound to perform what he promised and intended , for that were the highest breach of trust , possibly his highness might by perswasion and conditions promised , engage against the government by kings , and to be governed by parliaments , beleeving ( such or such conditions being performed ) it might be most for the peoples freedom and liberty , but when he found the conditions waved , and that the freedom and rights of the people was monopolized , and their liberty turned into licentiousness , he might change his minde and purpose : a good father that promiseth to his childe such or such an inherinance , and really intends to do it , yet if he be fully and experimentally convinced that his childe will abuse that donation , he revokes his promise , alters his intention , and gives it to any other , and that justly : i am unwilling to speak all the truth in this case , because i would not cast dirt , &c. but the question is whether his highness was not bound rather to wave such a promise to preserve posterity , then to keep it to enslave a nation , he being a chief and principal man in trust ? for as i said just now , in every promise there is some condition , as when it was imposed by supream authority on all the people of the nation to engage to be true and faithful to that government then without king or house of lords ; the condition was implied that the people must have honest and just protection under that government ; and the end of all promises and engagements ought to be to gods glory and publike good : now if after such promise or engagement made by his highnesse , if either the condition or the end did not concurre or answer the intention ( as we know it did not ) his highness is absolutely freed from his promise or engagement , and no way tied unto such a promise . object . 3 it is further objected , that he was the commenwealths servant , trusted by parliament to maintain the priviledges of parliament , and was paid for what he did : but for him to dissolve parliaments , break their priviledges , and set up himself to rule and govern as he please , is not just . answ . let it be granted he was the common-wealths servant , he ever acknowledged it , so was the parliament too , but became lords over the people at their own will , and although he were trusted by the parliament , yet he was not a servant to the parliament farther then the parliament was servant to the commonwealth , for publike benefit , he himself as a member had equal voice in parliament , and had greater trust imposed on him then all , even by the authority of parliament , for their lives and liberty , and the well-being of the three nations lay in his trust and faithfulnesse , who never failed in the least of any performance , in which by the blessing of god upon his industry providence made him instrumental of ●heir preservation and of the nations ; he was as a souldier well contented with his pay , he repined not , nor sought for more , only endeavoured that the fruits of gods blessing given in by god to the nations by his industry and faithfulnesse might be distributed to the people in all justice , which was not done , but the contraty ; therefore i say he being established the chief person in trust , was bound to discharge that trust in all things for publike good , especially providence leading him by gradations , step by step , to what he did , which if he had neglected or shall hereafter neglect , god will raise up some other , but if he had been unfaithful in this , then what should he do ( as job speaketh ) when god shall arise up ? and when god visiteth what should be answer him ? nor did he break the priviledge of parliament though he dissolved that parliament , for the priviledges of parliament were broken ( but not by him ) long before their dissolution , by whom and upon what design the whole people of the nation knew , and i willingly omit to repeat : if the attempting to take out five members was a breach ( as surely it was ) then the taking out or driving away of more then half five hundred , was a greater breach and as much as a whole dissolution , which priviledge could not well be restored without a dissolution ; for if that parliament ( as was in design by some ) had been perpetuated ; or if ( as was by some others designed ) there had been another force upon the house , or ( as they called it ) another purge , where had been the priviledges of the people ? what would have become of the fundamental laws of the nation ? and amongst how many heresies and corrupt new formed religions must we have searcht to finde truth ? and who should have known his right or enjoyed his propriety in any thing ? nor did his highnesse set up himself , for god set him up , who puls down and sets up whom he pleaseth , providence leading him to that he is , nor doth he seek to rule and govern according to his own will , but according to the fundamentall laws of the nation , and agreeable to the will of god , else he would have asked much more for himself and his posterity then he hath done , nor intending to rule by any arbitrary power , for then he would nor have bounded himself by laws and articles , as you see he hath in the government published by himself , &c. and taking care for the future by tri●nnial parliaments , and calling this present parliament freely elected by the people as a means to restore lost priviledges : in all which is no injustice but faithfulnesse in the discharge of his trust , as a servant to the commonwealth for publike good . object . 4 fourthly , the great objection framed against his highnesse , is , 1. that he called this parliament upon design , as he did other former things , for his own ends , not for publike benefit . 2. that it is not a free parliament , not free in the elction , nor free wh●n assembled to proceed as a free parliament , restraint was put upon them , many members sent away , because they would not engage to his design , to confirm on him the supream power of the nation , give him the militia , negative to all parliament resolves , power to make laws , and to raise money , so that not only all the strength and treasure of the nation should be in his power , but religion too , which is more then ever the king had , and the things for which we engaged in a war against him as a tyrant , &c. answ . to this i answer , as we say in our proverb , and that truly , ill will never speaks well , the men of the world , designing men , have ever envied vertue and honour , which i verily beleeve are compactible in his highness● , and therefore envyed , not by the righteous , but by the men of the world , whose designs and interests are crossed : 1. that he called this parliament for any other end then for publike benefit , circumstances do demonstrate ; if things be compared with things which i willingly forbear to particularize ; and for all preceding things which the objectors call designs , providence hath clearly led him to , as is proved in our foregoing discourse . 2. that this is a free parliament , both in the election and in the proceedings , is evident to them that are not blinded by some prejudication ; for the restrictions made in respect of qualification in persons to be elected and electors , was so far from infringing the peoples liberty , or being any barre to their freedom , that it was indeed their greatest freedom and security of their safety , and was at this time ( considering out present condition ) of absolute necessity ; many designs being on foot to corrupt and ensnare counsels , the judgements of men being much unsetled by subtle insinuations of seducers ; nor was there any restraint upon parliament proceedings when assembled , as is objected , but what tended to publike good , and the end why this parliament was summoned , viz. to put things that are out of order into order , by the legal way of parliament proceedings , not to encrease factions , nor to maintain parties and private interests , but to establish religion , peace , and just laws , the main basis and foundation to the well-being of a commonwealth , wherein the parliament is free , and i hope by their wisedom , through the assistance and direction of jehovah , this parliament will be instrumentall in the laying of such a foundation , that god may own us for his people , dwell in our land , remove his afflicting hand from us , and leave a blessing to posterity . i say further , that this present parliament was summoned by the authority of the lord protector , which authority is from god , to which providence hath led him all along , and we are commanded to be subject to the higher powers , not some but all ; let every soul be subject , why ? for there is no power but of god , the apostle tels you that the powers that be are ordained of god , rom. 13. 1. by this power he summoned this parliament , and before the summons he by the advice of his counsell declared to all the people the condition that the commonwealth was in , and what was now necessary to be done for a happy settlement , i need not repeat any particular thing declared , nor verbally spoken by his highnesse at the parliaments first assembling , because it is publike to all , the people in all obedience to his highnesse authority according to his summons , made their respective elections ; the knights and burgesses elected ( or the most of them ) accepted of their elections , and appeared at the day and place ; why any one should after all this oppose that authority which called them , and the end why they came together , i will not judge . that his highnesse sent any away , as is objected , i deny , they were at their own liberty to sit in the house or to depart , it was at their free choice , that which they were to subscribe was no other then was plainly held forth to all men in the government as to one man , this was no barre to the free debates in parliament , for their debates to establish justice and righteousnesse , or offering any thing that might conduce to the benefit of the common-wealth , it is only a bar against oligarchy , the worst of governments ready to break in upon us : it is true it doth confirm his highnesse lord protector , for his life and no more , which if he did not for publike benefit he might have asked it for his posterity , and carried it by his power , if he had made himself his design , as is objected ; to that part of the objection concerning the militia , he was trusted with it by the parliament , and it was at his dispose , for the good of the publike , and so he ever used it with all faithfulnesse , and god by it made him instrnmental to bring us out of egypt ( i may say ) by great wonders ; we are still in the wildernesse scarce come so far as to mount nebo : and we have many thousands among us that still look back unto egypt , and we have the children of anak , giants and cananites that stand in the way and hinder out entrance into the possession of our evangelicall happinesse promised , these must be subdued and kept under , therefore the militia is still as useful in his hand as before , to secure the people from those lusting murmurers , and to subdue the cananites ; he claims not the militia to himself , but desires it may be in parliaments and himself , providence hath put it into his hand , and he knows his own heart , that he intends to use it no way but for the benefit of the common-wealth by advice of parliament , but he cannot know any others heart , nor can he say of any other that they would so use it , no , not for the people , if it were in their hands at this time , for the people are of as many mindes as men , if all might elect whom they would to serve in parliament , or all that would by designs get to be elected should be members , it is more then probable the enemy might in short time be masters of the militia , and by it not only give away our freedoms so much talked of , and the liberty of the people , but take away our lives also , and which is more then all take from us the priviledge of the gospel , and what else hath been purchased with so much bloud and treasure , and turn our pleasant eden into an acheldama ; the good people of this nation with his highness may say at this time , as david once said , the sons of zervia he too hard for me , which caused david to omit the doing that justice he willed to be done ; and truly my judgement tels me , if his highness should for his time ( whatever he may for publike good grant for future ) part wholly with the militia from his hand , he should provoke providence and betray his trust to the commonwealth ( which consists not of a few men that appropriate singularity to themselves for private interests , but all the people ) and give his life as a prey to his enemies , and with himself the three nations , which till some settlement be established , depend upon his welfare ; as also the interest that all true christian people in the world have in the welfare of this nation ; there must be a trust somewhere , but every man may not be trusted , though every free born subject have right in it ; nor can it be trusted in the hands of the multitude , for they rule by voice , not by law , nor to some of them , because others have equal right : nor can it be safe under the hand of a government democratical ( the thing mightily aimed at by the opposites to his highness , under specious shews , to please and to deceive the people ) which is , as experience tels us , next cosen to the highest tyranny ; why then not rather in him ? of whose trust and fidelity the people of this nation have good experience and great deliverance , from a first and second thraldom , till he by gods blessing with his parliaments advice can settle it in safety for the future . and whereas it is objected , that he seeks a negative voice to the parliaments resolves , is a scandal , he asks it not but only in those things that fundamentally concern the government , and that is ( if men could see ) for publike benefit , that neither oligarchy nor domocracy may start up to enthrall and enslave the people , by governing them according to will and fancy , by promises without known laws , where then would be the freedom and liberty of the people now so much talked of by the objectors ? these things he only excepts against , in all other things whatsoever of parliament resolves being drawn into bils , and offered unto his highness , if he consent not unto them within twenty daies , they are to passe into , and to become laws , although he shall not give his consent , as is exprest in art. 24. and for his seeking to have power to make laws , and to raise money , it is meer calumniation , he seeks it not , nor claims it not , but leaves it to the wisedom of parliament , as appears in art. 6. except ( as is there excepted ) for and in cases of safety and of necessity , till the time that this presant parliament were assembled , and that to be done by him with the advice of his counsel , as in art . 30. so then he seeks not the strength nor treasure of the nation to himself , nor to have it in his own power , as is objected : and for religion he seeks nor to have it in his power , but leaves it also to the parliament to debate , consult , and resolve , that he by them and they by him might receive all light possible in so great a business , for in the multitude of counsel there is safety ; it is indeed a great work , beyond the wisedom of man to appoint , without divine assistance and spiritual wisedom ; his highness well knows the evil of the rigid prelatical persecution , in tyrannizing over the consciences of men in that rigid st●ictness ; and he as well knows the evil of unbridled liberty , that it is abused and made a cloak of maliciousness , and as servants to corruption , occasions to the flesh , and to licentiousness , blasphemies , heresies , and doctrines of devils , the original of all discord , dissenti●ns , quarrels , seditions , and confusion , which seldom ends , if tolerated , but with destruction to the best and most flourishing commonwealths : these are rocks that will split the ship of the best fortified commonwealth , therefore carefully to be avoided by the best advice and skill of the most experienced pilot , in which his highness doth not refuse the counsel of this parliament , nor doth he refuse to pass the bill they shall agree on , except in his wisedom he see ( as our chief pilot ) something in it be dangerous to the well-being of the nation , and give them satisfaction therein , for he is more in this case then any one man in parliament , possibly a vote may be carried by one man , which in such a case he may justly deny , because the utility , peace , and happiness of a commonwealth depends upon the right discipline in religion , and the justice of execution of just laws , for regulating between two extreams ; religion in the power of it , in all godlinesse , is a law in it self , and needs no law to command it , for religion is truly the very nursing mother to all vertues , graces , peace , and unity among men ; and i must tell the objector , that the late kings have not really endeavoured this , but he or they had power to have done it , the neglect was his ruine , and a chief cause of englands misery . nor did we engage against this power or authority of the late king , but against his misusing of that power , casting off those just laws which by his authority he should have observed and commanded to be executed for the good of his people ; he seeking to rule by his own will , by absolute power in himself , to cast off all just laws and adulterate religion at his pleasure ; this was the original of our war , and this is that which the ancients in all times have called tyranny ; but his highness assumes not to himself so much authority as the late and former kings claimed and exercised , that which he claims is such a power as may enable him to establish religion in its purity , and that he with his parliament might enact and give life to all just laws , under which the people may live in all peaceableness , and be governed in all sobriety and godlinesse , with tranquillity and utility , for present and future , that the people may dwell safely every man sitting under his own vine and under his figree , as in the daies of solomon , 1 king. 4. 15. besides , we ought to consider , that for severall years past we have travelled in a wilderness in untroden and uneven waies , and are digressed much from the right way of good discipline , almost in that condition as israel was when without a known law , and without a teaching priest , 2 chr. 15. 3. and it is nor possible that in an instant at the first step we should recover our lost way , and at●ain to such a reformation as all good people desire , but we must expect as we have been led in crooked waies , and leaped over all bounds to lose our selvs , we must meet with some unevenness and cragged steps before there can be an establishment in all truth and justice ; the work is very great and the greatest works are done with the greatest difficulty , because they ever meet with the greatest opposition , it was so in ezra's time , and it is so now ; yet let none that truly fear god be discouraged , for god is our god , if we seek him he will be found of us , but if we forsake him not he will cast us off for ever . 1 cor. 28. 9. ult. these are the words of david to solomon , when he was to build the materiall temple , and in ver. 10. he tels him for his greater encouragement god had chosen him to build it , and exhorts him to take heed and be strong to doe it ; there is a spiritual temple to be erected , of which that was the type , we know not by express words who god hath chosen and appointed to do it , but it shall be done at the time appointed , and by the man and means appointed ; what was promised concerning the temple at jerusalem in a spiritual sense , belongs to us under the gospel , as that promise which god made to joshua , ch. 1. 5. belongs to all christians , and is to them applied by the apostle heb. 13. 5. for he hath said he will never fail you nor forsake you : god is now working by his providence for us , though we will not see it ; but let us take heed we do not provoke providence whatever men object or pretend , let us follow the footsteps of providence , not our own wils , and be careful not to envy men that god will honour , but imitate them who through faith and patience inherit the promise . object . 5 it is again objected by some , that his highness is a favourer of them that are known cavaliers , so as they have equal priviledges with them that have ventured all for publike good , &c. answ . ans. why then do others object against him for exempting all cavaliers , from being elected or electors of members to serve in parliament ; if an enemy shall submit shall not he receive him into favour , and shall anothers eye be evil because he is good ? and because we have been in a war shall we never be reconciled ? god forbid . besides the parliament upon good and christian considerations hath past an act of pardon to such delinquents as had compounded , or were not sequestred , if any compositions were not made or any were unsequestred , it was not nor is his highness fault ; by this let any judicious man , unbiast in the case , judge whether these objections be not more of envy or out of rashnesse then of truth or justice . other objections i might answer , but these i have named are the chief , and those that seem to carry the greatest weight in them ; therefore i shall omit to say any more , having been already longer upon this discourse then i intended . postscript . some small things have been mistaken by the printer and by my self , not any thing much ▪ material that have observed that needs an errata , what you finde i pray amend by you● pen , and let your christian love and patience bear with the rest , farewell . finis . notes, typically marginal, from the original text notes for div a93347e-2370 a gen. 28. 13. b heb. 1. 14 c numb. 9. 22. ex. 40. 36. d pr. 16. 4. isa. 43. 21. e isa. 3. 8. f isa. 42. 8. g eph. 1. 11 h isa. 46. 10 psa. 33. 11 i isa. 34. 16 k ez. 12. 25 l isa. 14. 27 m ps. 33. 9 n 2 kings 6. 24. o 2 kin. ●2 . p ver. 16. q deut. 19. 4. r ex. 21. 13 ſ mat. 10. 31. t 1 king. 22. 6. u 1 king. 22. 34. w 2 king. 19. 35. x iob 14. 5 y iob 7. 1. z ps. 31. 15 a gen. 33. 4 b gen. 31. 29. c iud. 7. 22 d 1 sam. ●4 . 20. e ex. 9. 16. f deut. 2. 30. g act. 2. 23. & act. 4. 27 , 28. h joh. 12. 40. i isa. 29. 10 k ioh 12. 16. l eze. 14. 9 m pr. 21. 1. n pr. 16. 1 o mat. 10. 1● . p ioh. 11. 51. q mat. 10. 30. r mat. 10. 29. ſ mat. 6. 28 , 30 , t psalm 145. 15. u psa. 36. 6. w psa. 104 21. x job 38. 41. y joel 2. 25 z josh. 3. 16. ps. 104. 3. a ps. 19. 5. b josh. 10. 12 , 13. c isa. 38. 8. d jon. 1. 15 e dan. 6. 22 f dan. 3. 21 , 22. g ex. 11. 7. h 2 king. 9. 10 , 36. i act. 15. 17. k isa. 64. 3 l zech. 4. 7. m 1 tim. 6. 15. n rev. 15. 3 o rev. 6. 2. p psa. 2. 9. q ier. 10. 7 r ier. 31. 23. ſ rev. 19. 15. t ps. 113. 4 u isa. 40. 15 , 17. * isa. 40. 12. * da. 5. 26. luk. 19. 42 , 43. y iud. 8. 27 z iud. 9. 23 a iudg. 9. 40 , 53. b 1 king. 21. 21. c 1 king. 10. 30 , 31. d hos. 1. 4. e 2 king. 10. 30. f vers . 31. g 2 king. 15. 10. 12. h 1 cor. 10. 11. i 1 sam. 2. 17. k 1 sam. 2. 24. l dan. 5. 26 m gen. 37. 2 , 3 , 4. & v. 10. 11 n gen. 39. 2 , 3 , 4. o ver. 21. p gen. 4. 2 , 3 q gen. 41. 12. r ver. 40. ſ gen. 42. 2 , 3. t gen. 37. 7 , 9. u gen. 45. 7 w gen. 15. 13. act. 7. 6. x est . 1. 11 y est . 2. 9. z ve . 16 , 17. a ver. 21. b esth. 3. 8 , 13. c est . 5. 14. d est . 6. 1 , 2 e est . 7. 10 f gen. 49. 10. g isa. 11. 1. h iam. 1. 17. i gen. 39 , 21. k ezr. 9. 9. l gen. 43. 14 m isa. 9. 14. n isa. 45. 7. o isa. 19. 14 p iob 12. 17 q 1 king. 11. 14 , 23. r am. 3. 6. ſ isa. 29. 14. t job 34. 29. n col. 1. 21. rom. 5. 〈◊〉 w eph. 2. 3 x ecc. 7. 29. y gal. 4. 4 , 5. z tit. 2. 14. gal. 3. 13. a 1 pet. 1. 〈…〉 b isa. 5. 7. c isa. 58. 4 , 6 d isa. 30. 20. e rev. 2. 14. 20 f ecc. 10. 1 g ezek. 18. 12. h gen. 6. 5. i lev. 10. 1 , 2 k ro. 6. 23. l lev. 26. deut. 28. m dan. 9. 8 n ezr. 9. 13 o lam. 3. 22 p eze. 16. 46 , 51 , q jud. 18. 7 r hos. 13. 9 ſ lev. 9. 14 t lev. 26. 25. u 2 sam. 21. 1. k ier. 34. 16. see vers . 17. 20. l ecc. 8. 11 m ps. 6. 16. n io● 5. 13 o io● 18. 7. p 1 kin. 12 10 , 11. q 1 king. 12. 28 , 29. r 1 kin. 13 34. and 1 king. 14 10 , 11. a gen. 17. 19. b gen. 21. 2 * act. 7. 17 c exod. 12 , 42. * is 60. 22 d psa. 102. 13. e dan. 7. 22 f gal. 4. 4. g luke 13. 33. h gen. 15. 16. i 2 chr. 36. 16 , 21. k is . 14 31. l ier. 51. 33 m mat. 8. 29. n 2 king. 10. 30. hos. 1. 4. o ex. 12. 23 p eze. 9. 6. q deut. 29. 21. r ●sa 3. 25 ſ is . 65. 12 t mic. 7. 6. u 2 kin. 8. 2. w amos 4. 10. x lev. 20. 22. y deut. 28. 25 , &c. z ier. 15. 2. & ier. 44. 11. a psa. 129. 3. 4 b gen. 15. 13. c ie. 25. 12 2 chro. 26. 21. d iob 1. 12. e rev. 2. 10 f exo. 14. 8 g ex. 21. 7. h da● . 9. 2. i ps. 126. 1 k dan. 9. 24 , 25. l mat. 24. 36. m act. 1. 6. n da. 12. 3 o ier. 23. 25. p ver. 21. q 1 ioh. 4. 1 r 1 tim. 5. 1 ſ 2 cor. 11. 14. t mat. 24. 24. vtr . 23. u rev. 20. 7 w rev. 12. 12. x 1 pet. 2. 1 y e●c 9. 12 i hag. 2. 6 , 7. k ier. 25. 30. psa. 68. 8. l isa 60. 8. m ioh. 10. 16. n rom. 16. 20. o heb. 12. 26. p rev. 19. 11 q rev. 2. 16 r 2 th. 2. 8 ſ zec. 4. 6. t pro. 2. 4. u isa. 26. 9. w mat. 16. 18. x iudg. 5. 8 y zep . 3. 1. eze. 25. 7. jer. 5. 1. z judg 9. 23. a is . 19. 14 b 2 chron. 36. 16. c ezek. 21. 25 , 26 , 27. d iud. 8. 22 e ver. 24. f iud. 11. 9 g dan. 9. 10 h dan. 9. 3 , 4. 5. i ve. 20 , 21 k lam. 5. 21 , 22. l neh. 1. 4. m neh. 2. 3 , 4 n isa. 44. 28. o ●s . 45. 13. 13. p eze. 36 q ve . 25 , 26 r ezek. 36. 37. ſ 2 kiu . 20 1 , 5 , 6. t is . 38. 21 u 2 chron. 16. 12. w numb. 10. 33. x nùmb. 9. 18. y numb. 10. 31. z 2 sam. 12. 16. a jon. 3. 10 b 1 sam. 15. 29. c act. 15. 18. d jam. 1. 17 e jer. 18 , 7 , 10 f heb. 8. 6. g ro 10. 5. h rom. 4. 5. i joh. 3. 18. k luk. 13. 〈◊〉 . * 1 sam. 28. 7. l 2 king. 18. 14. m luk. 14. 32. n 2 kin. 19. 4. 15. o mat. 12. 3 , 4. hos. 6. 5. p q 1 sam. 21. 13. q 1 sam. 27. 10. r mat. 28. 18. ſ mat. 26. 52 t mat. 26. 53 u 1 chro. 28. 3. w 1 king. 6. 8 x 2 chro. 29. 36. y zec. 4. 6. z 2 sam. 10 a luk. 9. 55. b luk. 13. 11 c 1 joh , 4. 1 d 1 tim. 4. 1 e ●●2 sam. 7. 3 f iam. 1. 16 g jer. 17. 9 h 1 cor. 3. 4 col. 4. 2. i t● . 5. 14 k iam. 5. 17 l ver. 16. m jam 4 6 n ps. 10. 17 o jam. 4. 3. p 1 joh. 5. 14. q rom. 4. 20 , 21 r heb. 11. 6 ſ mat. 21. 22. t ioh. 16. 23. u mat. 17. 21. w heb. 12. 29. x 1 pet. 2. 17 y ro. 13. 1. z 1 pett. 2. 13. a ver. 15. b 2 ioh. 10 c gal. 1. 8. d can. 2. 15 e numb. 25. 7 f numb. 16. 48. g deu. 15. 4 h mal. 3. 10 i 2 chron. 15. 13. k ezr. 7. 26 k 2 sam. 12. 22 , 23. m io● 3. 25 job 1. 5. n iob 1. 11 , 22. o lam. 3. 37 , 29. p lam. 3. 26. q iob 6. 12 r heb. 6. 12 ſ num. 16. 32 , 33. t num. 16. 41. u ver. 49. w numb. 14. 29. x 1 cor. 10. 10 , 11. y exo. 14. 1● . z ex. 17. 3. exo. 16. 8. a pr. 19. 3. b la. 3. 16 c joh. 9. 26. d nu. 11. 4 e neh. 13. 3 f ezr. 4. 2. g neh. 6. 2 , 4. h jer. 20. 10. k 2 sam. 3. 21 , 24. l mat. 20. 11. m luke 9. 46 , 47. n jud. 16. o pro. 16. 2 p iud. 17. 6 q iud. 18. 7 r rev. 9. 2 , 3 ſ 1 cor. 14. 33 t col. 2. 5. u tit. 1. 5. w mat. 7. 1 x is . 30. 18 y mal. 2. 17 z ps. 44. 21 a isa. 1. 26 b nu. 16. 3. c num. 17. 6 , 7 , 8. d num. 16. 13 , 14. e ro. 8. 28. f heb. 6. 12 g 2 chron. 15. 3 , 5. h 1 tim. 2. 1 , 2 i gen. 11. 4 k ps. 72. 11 l 1 cor. 3. 16 , 17. m joh. 19. 15. n mat. 7. o gal. 5. 15 p mar. 3. 24 q 1 sam. 12. 14. r ez. 1. 16. ſ 2 sam. 20 1. t ps. 68. 30 u isa. 2. 4. mic. 4. 3. w eccl. 3. 8. y 2 sam. 3. 27. z 1 ki. 1. 5. a 1 ki. 2. 34 b ps. 133. 1 c nu. 14. 2 d numb. 14. 27. e mal. 3. 6. f iam. 1. 17 g ro. 15. 4. god's soveraignty displayed from job 9. 12. : behold he taketh away, who can hinder him? &c., or, a discourse shewing, that god doth, and may take away from his creatures what hee pleaseth, as to the matter what, the place where, the time when, the means and manner how, and the reasons thereof : with an application of the whole, to the distressed citizens of london, whose houses and goods were lately consumed by the fire : an excitation of them to look to the procuring causes of this fiery tryal, the ends that god aims at in it, with directions how to behave themselves under their losses / by william gearing ... gearing, william. 1667 approx. 315 kb of xml-encoded text transcribed from 133 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a42547 wing g435a estc r18630 13046408 ocm 13046408 96928 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. a42547) transcribed from: (early english books online ; image set 96928) images scanned from microfilm: (early english books, 1641-1700 ; 739:25) god's soveraignty displayed from job 9. 12. : behold he taketh away, who can hinder him? &c., or, a discourse shewing, that god doth, and may take away from his creatures what hee pleaseth, as to the matter what, the place where, the time when, the means and manner how, and the reasons thereof : with an application of the whole, to the distressed citizens of london, whose houses and goods were lately consumed by the fire : an excitation of them to look to the procuring causes of this fiery tryal, the ends that god aims at in it, with directions how to behave themselves under their losses / by william gearing ... gearing, william. gearing, william. no abiding city in a perishing world. [16], 247, [1] p. printed by r.i. for thomas parkhurst ..., london : 1667. includes bibliographical references. added t.p. on p. [183]: no abiding city in a perishing world. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng providence and government of god. london (england) -fire, 1666. 2006-01 tcp assigned for keying and markup 2006-06 spi global keyed and coded from proquest page images 2006-08 john latta sampled and proofread 2006-08 john latta text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion god's soveraignty displayed . from job 9.12 . behold he taketh away , who can hinder him ? &c. or , a discourse shewing , that god doth , and may take away from his creatures what hee pleaseth , as to the matter what , the place where , the time when , the means and manner how ; and the reasons thereof : with an application of the whole , to the distressed citizens of london , whose houses and goods were lately consumed by the fire : an excitation of them to look to the procuring causes of this fiery tryal ; the ends that god aims at in it , with directions how to behave themselves under their losses . by william gearing minister of the word . london , printed by r. i. for thomas parkhurst at the golden bible on london bridge . 1667. to the right vvorshipfull sr. john pelham of laughton , sr. john fagge of wiston , in the county of sussex , baronets : to herbert morley of glyne , in the same county : to john gell of hopton , in the county of darby , and to gervaise pigot of thrumpton in the county of nottingham , esquires . from that dreadful fire that consumed a great part of the city of london , about the beginning of september last , i may take occasion to shew , that the greatest chances , alterations , and most notable changes have commonly hapned in the month of september ; bodinus hath collected many remarkable instances to this purpose . great earth-quakes wherewith oftentimes great cities and whole countries have been destroyed , have happened in the month of september : such was that earth-quake at constantinople , wherein thirteen thousand men were lost in the year 1509 in the month of september : in the same month of september , wherein the battel was fought at actium , ten thousand men perished in the land of palestine , with an earthquake . the victory of augustus also , against antonius in the battel of actium , was by him obtained on the second of september , by which victory the empire both of the east and west , fell into the power of augustus , himself alone . the third day of the same month the macedonian empire which had so long flourished , was by paulus aemilius changed from a great kingdom into divers popular estates : the king persius being by him overcome and taken prisoner : sultan soliman on the like day took buda the chief city of hungaria , with the greatest part of that kingdome . the same day and month rhoderick king of spain , was by the moors overcome , and driven out of his kingdom , which wrought a strange alteration in the state of that monarchy . on the same day of the month revolving , lewis the twelfth the french king took the city of milan , with lewis sphortia duke thereof , whom he deprived of his estate . on the like day the emperour charles the fifth passed over into affrica , and invaded the kingdome of algiers . on the same third day of september , in the year 1658. dyed o. cromwel : on that very day of the month , wherein hee had gotten two notable victories , the one at dunbar in scotland , 1650. the other at worcester , anno 1651. on the fourth day of september dyed sultan solyman before sigeth , which being one of the strongest holds of christendome , was by the turks taken the seventh day after , the city of jerusalem was taken about this time of the month of september by the romans , as xiphilinus declareth . on the ninth day of september , alexander the great at arbela overthrew darius king of persia , with his army of four hundred thousand men , and so joyned the kingdome of persia unto his own . on the same day in the year 1544. james king of scots , was by the englishmen slain , and his army overthrown . on the tenth of september , john duke of burgundy was slain by the commandment of charles the seventh , whence arose great wars throughout all france . on the like day and month was peter louys the tyrant of placenzza slain by the conspiratours . on the eleventh of september the paleology the greek emperors tooke the imperial city of constantinople , and drave out thence the earls of flanders , who had there possessed the empire 560 years . on the fourteenth day of september , the switzers were with a great slaughter overthrown by the french in the expedition of merignan ; which self-same day also the turk's great army besieged vienna the metropolitical city of austria . on the seventeenth day , the french army was overthrown at poictiers , and king john himself taken prisoner by the english . on the same day of the month a. d. 1575 the christian fleet with a great slaughter overthrew the turk's great fleet in the battel of lepanto . on the same day of the same month charles the ninth , king of france , was by his subjects assailed near unto meaux , where by speedy flight , and the help of the switzers , hee hardly with life escaped the hands of the conspiratours . a. d. 1567. on the which self-same day , month and year , henry king of sweden was by his rebellious subjects dispoiled of his estate , and cast into prison . on the eighteenth day of september bulloign was surrendred to the english . vpon the like day of the month , bajazet at nicopolis overthrew a great army of the christians , of three hundred thousand men . and on the same day saladine took the city of jerusalem , on which pompey had before taken it . on the twentieth day of september , was that sharpe sight at newbury , in that late unhappy war in england . a. d. 1643. on the four and twentieth day of september , constantine the great in a bloody battel , overcame maxentius the emperour . a. d. 333. and so became a great monarch , which wrought a notable change , almost throughout the whole world ; from thenceforth he commanded the year to bee begun in september , and to the greek feasts unto that day is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in this month pope boniface 8th . a. d. 1303. was taken prisoner , and deprived of his papal dignity . on the third day of the same month , a. d. 1556. such a tempest of rain and thunder hapned at lucern , as that a greater ( as was reported ) was never seen ; on which self-same month & day , the town-hall of maidenburg in germany , with the citizens dancing therein , were altogether with lightning consumed . about the beginning of this month a. d. 465. such an horrible fire brake forth in constantinople by the water-side , which raged with that fury for four daies together , that it consumed the greatest part of the city , and such was the force thereof , that as evagrius saith , the strongest houses were but like so much dried stubble before it . and how hath the lord sent a dreadful fire upon london , and it hath consumed the lofty buildings and palaces thereof in september last ? we read also , that many of the greatest princes and monarchs of the world , to have dyed in this very month of september ; viz. augustus , tiberius ▪ vespasian , titus , domitian , aurelianus , theodosius the great , valentinian , gratian , basilius , constantine the fifth , leo the 4th . rodolph , frederick the 4th . charles the 5th . all roman or greek emperors . and of the french kings , pepin , lewis the younger , philip the 3d. charles the 5th . sirnamed the wife , and lewis his kinsman , king of hungary , and polland , with many other most noble and famous monarchs . and it is remarkable , that lothair and charles the bald , the one the k. of france , and the other the german emperor , ( and both of them the sons of lewis the devout emperor ) both died the 29th . of september , the first of them in the year , 855. and the other a. d. 877. so charles 5. and sultan solyman , two of the greatest emperours that were these many ages , were both born in one year , and so both also dyed in one month , viz. in september . now though some have thought all these great and marvellous effects , to have been wrought by the conjunction of the superiour planets , or look below god to secondary causes ; yet let us look above all these , to god himself , who worketh all things after the counsel of his own will , eph. 1.11 . right worshipful , to you i dedicate these ensuing meditations , as a publick testimonial of those respects you have manifested to me , let me beseech you to look diligently to your selves , because the lord hath set you on higher ground than many others ; it is more for persons in your places and stations to win the city of god , being ships of greater burden , and in the main ocean , than for small vessels that are not so much at the mercy of the stormes , because by sailing along the coast , they may come quietly to the haven . in the midst of your worldly affairs ; labour ye to be like the fresh rivers , that preserve their own sweetness in the salt-sea . thus recommending you to the rich grace of god , i humbly take my leave , and remain , yours in all gospel-services to bee commanded , w. gearing . cransden in sussex . march. 27. 1667. god's soveraignty displayed . job 9.12 . behold , he taketh away , who can hinder him ? who will say unto him , what dost thou ? chap. i. for the author of this book , whether it were moses , as the jewish rabbins think , or job himself , it mattereth not ; we being assured that the pen-man thereof ( as of all holy scriptures ) was inspired from above , and it came not by private motion , but the author thereof spake and wrote as he was moved by the holy ghost ; as s. peter tells us , 2 pet. 1.20 , 21. yea , all the authors of the scriptures being as justin martyr testifies , like lutes ready strung , though not sounding till they were struck by the finger of god : it is of no great consequence who wrote it , as what is written in it . hierom who ( as lyra testifieth ) twice translated it , once out of greek into latin , and out of hebrew also into latin , saith , that it was for the most part written in hebrew hexameter verse : all do number it among the poetical books : it may seem a tragedy in regard of those many miseries that job endured , but at length it turned to a comedy , by the happy issue and blessed deliverance that god giveth to him . in the words of my text job acknowledgeth the soveraignty , power , and righteousness of god in all his dealings with , and dispensations toward men . the word [ behold ] is a note of attention , like the sounding of a trumpet before a proclamation , or the ringing out of a great bell before a sermon , and it signifies some matter of worth , of admiration and observation . in the matter it self ye may observe gods dispensations toward men : gods dispensation is expressed in the original in one word , he taketh away . one expositor saith , he snatcheth away suddenly , of which kind of dispensation , job himself had great and sad experience , four persons one after another being sad messengers of four sad and sudden strokes , job 1. then their condition and carriage under gods dispensation is to be observed , wherein two things are to be noted . 1. it cannot be resisted : whatsoever he pleaseth , he taketh away ; who can hinder him , or cause him to restore ? none can rescue , or recover out of his hand . 2. it ought not to be controuled : who will say unto him , what dost thou ? who may in thought or word question or call him to account for any of his dispensations ? chap. ii. obser . that the lord doth , and may take from his creatures what he pleaseth . the point hath two branches . 1. de facto . 2. de jure . that the lord doth often take away many things from his creatures ; and that of right he may do it . that the lord doth take away from men what he pleaseth , there are great examples in scripture : this is to be considered in respect of 1. the matter , what . 2. the place , where . 3. the time , when . 4. the means and manner , how . sect . i. in respect of the matter or things he takes away . 1. he takes away health and strength , and that many times from his dearest children . we read 2 kin. 20.1 . that good hezekiah was sick even unto death : and joh. 11.3 ▪ the sisters of lazarus sent to christ , saying ; lord , he whom thou lovest is sick . the efficient cause of all diseases is god himself . i will appoint over you terrour , consumption , and the burning ague , &c. levit. 26.16 . i will appoint them as so many tyrants and lords over you , who shall vex you with all manner of vexation ; and i will appoint them over you as so many judges , who shall punish you for all your disobediences ; and i will appoint them over you is so many executioners , who shall execute the fierceness of my wrath upon you : they shall be over your heads , over your hearts , over your bodies ; they shall fall upon you when i will , and as often as i please ; they shall go to this person or that place , whither i shall direct and send them ; go whether you will , yet still they shall be over you ; you shall not escape them ; when i bid them to fall upon you . i will set them over you as so many task-masters with cudgels in their hands over their slaves ; they shall be watching over you to do you mischief ; you are not afraid of my threatnings , nor do you tremble at my word of precept ; therefore i will appoint terrour over you , i will appoint terrifying diseases to come upon you ; yea , your own fancies shall terrifie you : do we not see how mens fancies and imaginations are set over them in every place to affright them at this day ? how doth god sometimes set conscience over men to terrifie them , sometimes their sins , sometimes his judgements ; yea , god makes every rumor to affright them , and nothing can allay those terrours ; every man they meet , every bush they see , every sickness that is neer them , doth terrifie them ; fear is from god. — i will , saith he , set the consumption over you , a consumption which shall consume the flesh of men , and make them to pine away from day to day , waxing more and more feeble ▪ so that all the means they shall use , shall be of no value for their recovery ; god hath appointed it over them , there is no escaping : there is no remedy against evils which god appointeth over a people : so the shaking ague makes the strong-bodied , and the stout-hearted men to tremble : so likewise the fever is of gods appointment , which wasteth the spirits , dries up the radical humor , and puts men into a scorching flame . the like is threatned , deut. 28.22 . the lord shall smite thee with a consumption , and with a fever , and with an inflammation , and with an extreme burning : and ver . 27. the lord will smite thee with the botch of egypt , and with the emerods , and with the scab , and with the itch ▪ whereof thou canst not be healed . ver. 28. the lord shall smite thee with madness , and blindness , and astonishment of heart . ver. 59. the lord will make thy plagues wonderful , and the plagues of thy seed great plagues , and of long continuance , and sore sicknesses , and of long continuance . ver. 60. moreover , he will bring upon thee all the diseases of egypt , which thou wast afraid of , and they shall cleave unto thee : also every sickness , and every plague , which is not written in this book , will the lord bring upon thee . thus you see , every disease in the world is the stroke of god. men may attribute it , as pagans do to ill luck , you may attribute it to the unseasonableness of the weather , to extremity of heat or cold , to drought or moisture , to the illness of the seasons : all these are of god ; it is he that changeth times and seasons , it is he that maketh the constellations of the heavens to meet in such and such conjunctions , it is he that causeth a distemper in the air ; it is not the unseasonableness of the year , the illness of diet , that can bring diseases upon the body , unless god appoints them over a sinful people : yea , sometimes god imployeth angels to execute his wrath upon mens bodies , he permits the angels to infest the air , and so plagues and pestilential diseases are over a people ; it is the lord that sends forth these destroying angels ; sometimes he suffereth the devil to smite men , as he did permit him to smite the body of job with sores : whom or whatsoever you may look upon as the causes of diseases , they are of gods appointment ; it is he that taketh away the health and strength of any person or people . sect . ii. he takes away life , psa . 90.3 . thou turnest man to destruction , and sayest , return ye children of adam to the dust : dust ye are , and to dust ye shall return . when the living god saith return , there is no nay : in his hand is our life and breath , and all our wayes , dan. 5.23 . the chaldee paraphrast renders my text thus : si rapuerit hominem è mundo . if he shall snatch man away out of the world . so s. august . if he will stop thy breath , and deliver thee up to death , who can hinder him ? as if job should have said thus : he hath taken away my children , my cattel , my substance , my health , my strength , and all my outward comforts , and if he now come and take away my life too , i cannot hinder him . god threatned the old world , gen. 6.6 , 7. i will destroy man from the face of the earth . the original word signifies ( as pareus observeth upon the place ) i will steep him as a man steepeth a piece of earth in water , till it turn to dirt ; man is but clay , a speaking piece of clay , and is apt to forget his maker , and the matter whereof he is made ; none but god can reduce man to his first principles , and original matter whereof he was made : there is no dust so high , but the great god is able to give it a steeping . in the city of jerusalem , during the time of the siege by the romans , there died and were killed eleven hundred thousand , and there were taken by the romans ninety and seven thousand ; at which time there were slain in all judea in several places , to the number of twelve hundred and forty thousand jews , besides an innumerable multitude who perished with famine , exile , and other miseries . in the second carthaginian war , in italy , spain and cicily , in seventeen years , fifteen hundred thousand men were consumed . the civil war of caesar and pompey swallowed down three hundred thousand ▪ pompey the great wrote it upon the temple of minerva , that he had scattered , chased and killed , twenty hundred eighty and three thousand men ; and one cains caesar gloried in it , that eleven hundred ninety and two thousand men were killed by him in the wars . king mithridates , by one letter , caused eighty thousand roman citizens to be slain , who were dispersed through asia for traffique . in judea , in the time of king david , one pestilence in a very short time swept away seventy thousand men . under gallus and volusianus emperours , a plague arose from ethiopia , and invaded the roman provinces , and emptied them for fifteen years together , and sent an innumerable company of mortals to their graves . in the time of justinian the emperours , in the city of constantinople , and the places adjoyning , the pestilence raged so much , that every daylit dispatched five thousand , and some daies ten thousand to their long home . in numidia eight hundred thousand persons died of the plague ; in the sea-towns of africa , two hundred thousand . in greece , anno christi , 1359 ▪ there was such a pestilence , that the living were scarce able to bury the dead . in athens the pestilence raged for twelve years together . when italy was wasted by the gothes , in picene only , fifty thousand persons were starved with hunger . at fidenae under tiberius the emperour , by the fall of the amphitheatre there perished the number of twenty thousand spectators . how many thousands were swept away the last year in the great city of this our land by the pestilence , and yet in many other cities , towns and villages of this kingdome , the plague devoureth at noon-day ; the plague cries with a loud voice still to us , death is neer , death is in your streets , death is creeping in at your houses , and entring in at your windows . now whosoever , or whatsoever be the instrument of death , it is god only that takes away the lives of men at his pleasure . see now that i , even i am he , and there is no god with me ; i kill , and i make alive , deut. 32.39 . sect . iii. he takes away the spirits and courage of men ; that albeit they have opportunities put into their hands of doing this or that , yet their hearts shall fail them , and they shall not be able to effect it . he is said to cut off the spirits of princes , psa . 76. ult . princes are usually men of the stoutest spirits , but god sometimes cuts off the spirit of princes . when belshazzar , that babylonish monarch , was in the midst of his jollity , drinking wine with a thousand of his princes , in the vessels of gold which his father brought from the temple of jerusalem , he suddenly saw a hand-writing upon the wall , at which sight the king was amazed , so that his countenance was changed , and the joynts of his loyns were loosed , and his knees smote one against the other : what was the cause of this so great affrightment ? he saw a hand ; what hand ? the hand of a man. what could one hand of a man , saith one , terrifie so mighty a monarch ? had he seen the paws of a lion , of a bear or dragon , there had been some cause of terrour ; but need such a puissant prince fear the hand of a man so much , at whose beck and command an hundred troops of armed horse would presently fly to his assistance ? what dreadful weapon could that one hand wield or mannage ? none but a pen , with which it wrote : no other man would , much less a king , be afraid of a writing pen. had he beheld the three darts of joab , or the fiery sword of the flaming cherub brandished directly against him , he had then had some argument of astonishment . but one hand , one pen , one piece of writing which he understood not , this was that which daunteth him . sometimes the imagination that this or that evil will befall them , doth so disturb them , that they are presently over-whelmed with fear . there are more things which affright us , than there be which oppress us : some things do torment us more than they ought , some things do afflict us before they ought , some do disturb us which ought not : we often give place to our imaginations , and do not give a check to those things which lead us into fears , but feeding our fears by our fancy , we turn our backs and fly , and many times fly when none pursueth . i have read of certain souldiers , who being amazed at a little dust raised up by a flock of sheep , turned their backs , as if the enemy had been at their heels . the french history tells us , that the men of burgundy were so affrighted at the apprehension of the approach of their enemies , that they thought long thistles to be men with lances . we read that in the daies of ahaz , king of judah , that rezin the king of syria , and pekah the son of remaliah , king of israel , went up to jerusalem to war against it , but could not prevail against it ; and it was told the house of david , that syria was confederate with ephraim ; hereupon the heart of ahaz was moved , and the heart of his people , as the trees of the wood are moved with the wind , isa . 7.1 , 2. this kind of fear fills the heart with all confusion , leaving a man without memory , judgement , or will to encounter any danger that threatens his ruine , it dis-spirits a man , and enfeebleth his spirits ; that whereas fear is a spur to generous spirits to strengthen them , stirring them up to the use of the most effectual means to avoid the danger , it doth so deject the faint-hearted and fearful man , as he remaineth like a meer block or stone , uncapable at all of any action . there is a slavish fear , when the dread of evil drives us to desperateness in evil , and forceth us to fly from the presence of god. this is the worst plague of all other , no terrour is like inward terrours arising from a guilty conscience . the conscience of sin is the mother of fear , saith chrysostome ; sin is horrours fuel . this was the ground of cains fear ; the accusation of a guilty conscience followed him where-ever he went , he knowing that blood required blood ; feared lest every one that met him would kill him , gen. 4. 14. such a fear surprized caligula the roman emperour , of whom it is written , that when it thundered , he would get into a vault he had under the earth , to hide himself from the wrath of god : such was the fear of some whom aulus gellius speaks of , who thought there was a plurality of gods , and they divers in quality ; so some good , some bad ; some good to whom they sacrificed , and prayed to help them , and some bad also , whom they desired to please , that they might not hurt them . sin makes in man an assizes , where the soul standeth arraigned and condemned before a terrible judge : the heathen said , that the greatest terrour was earthquakes , thunderbolts , burnings , deluges , the earth gaping ; but what is all this to a trembling heart , to the thunderbolts of gods judgements , to the burning lake , to the inundations of the waters of bitterness , to the yawning of the gulf of hell ; this and worse is the condition of that man whose heart is the habitation of terrour : such a man is magor missabib , he is compassed about with terrour on every side , yea he is a terrour to himself ; he feels a deadly arrow wounding him to the very heart , there is both a fire burning , and a knife sticking in his tender heart . sect . iv. he takes away beauty from man : beauty is but momentaneum corporis accidens : if the body fall to ruine , the accident cannot stand . among all the qualities that flee away with the body of man , there is none more swift than beauty . when thou with rebukes dost correct man for iniquity , thou makest his beauty to consume away like a moth , psa . 39.11 . david complained , that when gods hand lay heavy upon him , his moisture was turned into the drought of summer , psa . 32.4 . the radical moisture , or chiefest sap of his body was dried up , wasted and worn away , so as he was even brought to deaths door , and become little better than an anatomy , or bag-full of bones . the radical moisture is an airy and oily substance dispersed through the body , whereby the life and vigor of the body is fostered , which being spent , death ensueth : and solomon tells us , that a sorrowful spirit drieth the bones , prov. 17.22 . the gathering together of much blood about the heart , extinguisheth the good spirits , or at least dulleth them , and that humor having seized on the heart , it cannot well digest the blood and spirits , which ought to be diffused through the whole body , but turneth them into melancholly , the which humor being dry and cold , drieth up the whole body , and consumeth the beauty thereof , for cold extinguisheth heat , and driness moisture , which two qualities do principally concern the life of man. the passion of fear hath likewise wrought strange effects upon some mens bodies : i have read of some to whom the sentence of death hath been brought in the evening , whose hair hath turned white before the next morning . beauty is but skin-deep , a very slender vail , a painted flower that soon withereth ; although thy hair doth now flourish , thy flesh doth shine like ivory ▪ though thy rofial face be beautified with the twinkling gems of thy rolling eyes ; though the health of thy body doth now minister ability ; though youthful age doth promise space of longer life ; though reason springeth , and the bodily senses are nimble and vigorous ; though the sight be quick , the hearing ready , the going right and strait , the face and countenance most pleasant and delectable , yet a violent fever will debilitate thy body , and a few fits of a quartan ague turn thy beauty into swarthy deformity ; old age , and the space of a few years , will shew the slightness of it , and death will utterly consume it . if vain creatures , that like narcissus , dote upon their faces , did think how soon , and how many wayes god could blast and take away their beauty , they would not spend so many precious hours at the glass in trimming this outward sheath , which might have been much better spent about the adorning of the precious soul . sect . v. he takes away wealth and riches from men : it is the lord that giveth wealth , and it is in his power also to take it away . seneca said , that fortune is a glass ; which oftentimes is the sooner broken , the more that it shineth : and the psalmist saith , i have seen the wicked spreading himself like a green bay-tree , yet he passed-away , and loe he was not ; yea , i sought him , but he could not be found , psa . 37.35 , 36. as job acknowledgeth that god had given , so likewise that god had taken . one might have said to him , o job thou seemest to be mistaken , for this large patrimony thou hast now lost , thou hadst from thy parents , thou gottest it together by thy own proper industry ; these flocks and droves of cattle thou hast obtained by thy own wit : but job saith , i am not mistaken ; for neither my parents , nor my own labour , nor yet my own ingenuity , but the lord gave me all these things , all which therefore by right and equity he hath taken away , because he gave them . but it may be objected , did god take them away ? is it not injurious to god to say so ? for the chaldeans and sabeans drove away all his cattle ; or if you will behold the original of all this mischief , satan bereaved him of all , for he procured the fire , he raised the winds , he instigated those robbers and free-booters , he threw down the house , and in very deed he did all these things ; and therefore satan took all away : but job holdeth his former sentence , and repeateth it ; the lord hath taken away , even the same lord who gave me these blessings , he hath taken away ; not the sabeans , not the chaldeans , not satan , but the lord hath taken away , and that rightly too , for he gave them all unto me ; for except the lord had given this license to satan , neither he nor any other of his instruments could so much as have stoln a fleece , nor a lock of wooll from me . the son of syrach saith , that good and evil , life and death , poverty and riches , are from the lord ; and saith he further , in the day of good , remember the day of evil ; when thou hast enough , remember the time of hunger ; and when thou art rich , think , upon poverty and need : from morning until the evening the time is changed , and all such things are soon done before the lord : art thou a lord , and of great power , thou mayst be brought to serve ? art thou rich and wealthy , thou mayst be brought to beggery and penury ? dost thou now swim in wealth , and is thy substance encreased ? one hour , yea a few moments , may deprive thee of all thy goods ; and when thy wealth shall take its uncontrolled wings , and fly away from thee , then thou shalt be driven to say , i knew , what was but for my use , was not my own ; the lord gave it , and he also took it away . sect . vi. the lord taketh away honours from men : he powreth contempt upon princes , saith the psalmist , psa . 107.40 . man being in honour abideth not , he is like the beasts that perish : sim lis pecoribus morticinis , like beasts that die of the murrain , saith tremelluns , and so become useless , and fit for nothing . this seemeth not unaptly to be figured in dan. 2. where king nebuchadnezzar saw an image , whose head was of gold , whose arms and breasts were of silver , the belly of brass , the feet of iron and clay : and there was a stone cut out of the mountains without hands , which struck the image on the feet , and brake it in pieces , and brought it into dust . figuratively by this high image , you may understand the high and mighty man of the world , whose golden head doth signifie the nobility of his blood , the height of his birth , and his high honour and advancement in the world ; his breast and arms of silver , signifieth the quantity of his money , in the getting whereof the rich man useth his heart , hand and arms ; the belly of brass , denoteth his fame or report sounding abroad , for brass doth lend a great noise or sound ; by the legs of iron , his strength and power is figured ; and by the feet of clay or earth , is noted his mortality : the stone which is cut out of the mountain without hands , may denote the death of man , which the hand of the lord hath not made , saith the author to the book of wisdome , neither doth he delight in the destruction of any , but our first parents came thereunto by their own demerits ; wherefore this stone strikeing the feet of the image , doth suddenly and unexpectedly bring the high and mighty into dust , as well as others , neither is there any one that can resist his fury ; and such , so great , and so uncertain is his violence in the manner , in the place , and in the time , that mans honour , force , or policy , cannot any way suffice to provide defence against him . of gods taking away honour from men , we have a notable instance in proud haman , who grew insolent by the kings favour , cruel , stately and lofty in his gate , as if he would have reached the very stars : all the kings servants bowed their knees to haman , and worshipped him , for so the king had commanded . now haman was as a cock upon his own dunghill , and would also be worshipped of mordecai as well as others , this mordecai could not brook ; some think he could not do it , because haman had the form of some idol-gods wrought on his garments in needle-work ; others think this worship did contain something of divine worship in it , a worship not to be given to man , therefore mordecai refused to perform it , lest he should have given gods honour to a man. now behold on a sudden a wonderful alteration , while haman was next to the king , and bragged of his honours and riches , his noble family , his children , his benevolent fortune , the kings favour , and the like , while he had the command of an hundred twenty and seven provinces , he is adjudged by the king to the gallows , while mordecai that was condemned to the halter , was all of a sudden cloathed with the kings robes , set upon the kings horse , adorned with the kings crown upon his head , led through all the chief places of the city , haman being as it were his lacquey to attend him , crying , so shall it be done to the man whom the king delighteth to honour . see what a change is here ; mordecai but even now appointed to the gallows , is now next to the throne , and haman who was so highly advanced , is now hanged upon the gibbet he had provided for mordecai . sect . vii . he takes away liberty : at rome m. cato , the pattern of a wise and prudent man , a lively embleme of virtue , was haled , thrust down , spit upon , stript both of his senatorship and pretorship , cast into prison , and compelled , as socrates , there to die . king jehoiakin is bound in fetters , and carried away prisoner to babylon : manasseh is bound in chains , and zedekiah is bound with fetters of brass , and carried to babylon , 2 kings 25.6 , 7. how was that of the psalmist fulfilled in them ? he shall bind their kings in chains , and their nobles in fetters of iron , psa . 149.8 . sapor king of persia took valentinian the emperour , and led him as a foot-block for himself to step upon , when he moved into his saddle : thus tamerlane served bajazet the turkish king. this hath been the lot of some of gods dear servants . joseph is sold for a slave , and put into prison in the land of egypt : when micaiah did prophesie , and pleased not king ahab , the wicked king commanded , that he should be put in the prison-house , and fed with the bread and water of affliction . john baptist was shut up in close prison by herod : paul and silas were cast into prison , act. 16.23 . and thrust by the jaylor into the inner prison , and their feet made fast in the stocks . the apostles were put into the common prison , act. 5.18 . peter was imprisoned by herod the king , and delivered to four quaternions of souldiers to keep him , act. 12.4 . but no evil shall befall those whom god possesseth wheresoever they are : what! though joseph be in prison , yet the keepers of the prison shall see that the lord is with him , he shall there speedily find his liberty ; the very obscurities of the dungeon will furnish him with light enough to discern what will happen ; and those that have been the contrivers of his ruine , shall be the causers of his happiness : god followed joseph into the pit , into egypt , and into the very prison , he is ever present with those who love and serve him faithfully . are they falsly accused , and thrown into prison ? e carcere veniet judex judicaturus judices . out of the prison shall come a judge that shall judge their judges , and those that falsly accuse and condemn them . oh how sweet is the yoak when god fastens us to it ? how pleasing is chains when god is with us , and sets our souls at liberty ? john baptist being in prison , was careful to promote the glory of christ , and to have it known that he was the true messiah , that he was also mindful of the salvation of his disciples , and was careful to have their faith confirmed in this article which was fundamental , and necessary to salvation . this burning and shining light could not be kept from shining abroad by the thick walls of the prison ; and though he was bound perhaps , yet the word of god in his mouth , zeal for gods glory , and love to his brethren , was not bound : so we find s. paul in prison , instructed and confirmed the saints by letters : it is a great honor to bear chains and fetters for christ , this is the golden end of the cross of christ : no man can be miserable there , where christ is the keeper of the prison , and lord of the keys . sect . viii . god takes away children , and dear relations : when job's cattle , servants , and substance were taken away , the lord suffereth the devil to bereave him of his children also : we are to know , that all that die for sin , do not die in sin ; this under-garden is gods own , and all that groweth in it , the flowers , trees , and fruits be his own ; if some be but summer apples , he may pluck them off before others : when god takes away our children , they are not gone away , but sent before ; and we should not think them to be lost to us who are found to christ : god many times takes away our children , lest wickedness should alter their understanding , or deceit beguile their minds ; though they were soon dead , yet fulfilled they much time ; and they may justly say , mors nobis lucrum , death to us is great gain , in that both they escaped this worlds miseries , and were quickly put into the possession of eternal felicity ; if they have cast their flower , their bloom is fallen into christs lap , and as they were lent a while to time , so now they are given to eternity ; and whereas others are fain to pass thorow even a vast ocean of troubles , they by a short cut , and a little bridg , have gained to arrive in the land of the living by the conduct of death . methinks i hear even christ from heaven more earnestly rebuking those that would not suffer little children to come unto him of their own accord ( concerning whom he hath said , of such is the kingdome of god ) than he did those that rebuked those that brought them . and these little ones ( who when they came into the world , might as well have laughed as wept , having equal possibility to both ) yet they wept as soon as they were born the prophets of their own calamity , for their tears are witnesses of their misery , as yet they spake not , yet they prophesied : what did they prophesie ? that they should come into the world with pain and fear ; being now past out of the world , to cry loud unto their parents and friends that do mourn for their absence , speaking not in the language of canaan , but of the heavenly jerusalem ; if you did love us , you would rejoyce , because we go to our father ; and weep not for us , but weep for your selves ; and in your weeping for us ( as you cannot chuse but you will ) mourn not as men without hope , we have that you hope for : our angels , which behold the face of our heavenly father , have now performed one of their offices for us , to carry our souls out of our nurses laps into abrahams bosome , and in time will execute the second , when he shall send them that can best command them , to gather his elect from the four winds , and from the one end of the heaven to the other ; then our bones shall be raised out of the beds where ye have laid them , and shall be coupled with their sinews , compassed with their flesh , covered with their skin , and crowned with immortality : this we have in hope , and not in hand ; but we have received the earnest thereof in our souls , that are already in the joyes of our saviour , and wait for the other at the appointed time , which cannot be long . i have read of l. paulus aemilius , who having lost his two only sons , all the hope of his house ; the one a little before , the other presently after his triumph , told the people of rome ( who were sorry in his behalf ) that he was glad in theirs , in that the calamity which had befallen him , might excuse them . now o ye that have lost all your children , if your seely scape-goats have carried the penalty of your family with them , and excused the hoped-for posterity of your other relations , let them glorifie god on their behalf , and say you with aemilius , i am glad that god hath given just occasion for you to lament for me , rather than for me to bemoan you . sect . ix . god sometimes takes away churches , and the light of the gospel , and ordinances from a people and nation ; and wheresoever it to happeneth , the lord is the author of this sad change : in the second and third chapter of the revelations , christ directeth divers epistles to several famous churches , and he threatneth the most famous church , viz. the church of ephesus , rev. 2.5 . remember from whence thou are fallen , and repent , and do thy first works , or else i will come unto thee quickly , and will remove thy candlestick out of its place , except thou repent . by the candlestick is meant the church planted in that place , viz. the visible church in ephesus , joyned together in the profession of the gospel , and the enjoyment of ordinances , as a candle put into a candlestick : those whom god formeth into a visible church ( who of themselves were sometimes darkness , as a candlestick without a candle ) and sets up the light of the gospel among them , as men light a candle , and put it into a candlestick : so when god will unchurch , he threatens to take away the candlestick , to take away church-priviledges and ordinances ; it is gods work to do this , i will take away , or remove the candlestick ; and the state of this church makes it evident , that it is not in the power of men or devils to unchurch a people , or remove the candlestick , but when the lord pleaseth . ephesus was planted in a rich and fruitful soil , it was a flourishing church , and stood firm under the roman persecution ; this church out-stood the fury of all the heathen tyrants , albeit that lasted three hundred years ; and about one hundred and thirty years after ( viz. anno christi , 430. ) the emperour theodosius ii. assembled a famous council at ephesus , to assert the truth of christ , and to condemn the dangerous heresie of nestorius , patriarch of constantinople , which was in dividing the natures of christ , making one christ man , and another christ god , as if they had been two persons : i mention this , to shew that it is not in the power of any to take away the ordinances of the gospel , and church-priviledges , from any place or people , but when the lord pleaseth : there are these three things to be taken into consideration . 1. consider the condition of this and other churches in the time of the ten roman persecutions , and the condition of the same churches afterward in latter times , when they lost their glory : under the roman persecution these churches were in great measure pure in doctrine , and holy in conversation ; and when was the rage of the devil and his instruments more against them than when they were purest ? and had they been able , satan and his instruments would then have utterly destroyed them : but in after-times they grew loose and corrupt , and then they fell by the world , when they were most suitable to the world , and most corrupted in the world . 2. compare the enemies of this and other churches against whose attempts they were upheld , with those enemies by whose hands they fell : they were preserved against the power of the roman empire for three hundred years , and they fell by the hand of sarazens and arabians , the vassals of that base impostor and false prophet mahomet : now what comparison between the fallacies and impostures of this false prophet , and the power of the roman empire , to overthrow a church , and yet they were upheld against all the power of the roman tyranny , and fell by the hands of desperate arabians , sarazens , and barbarous people , 3. this church of ephesus , with many other churches of the christians , while they held fast the profession of the faith of christ , yielded their bodies to the roman emperours as to their lords during those ten famous persecutions , and could not be destroyed ; but afterwards , though they took up arms for their lives , to defend themselves , yet they fell by the hands of barbarous arabians and sarazens ; a clear demonstration , that it is not in the power of men or devils to devest men of church-priviledges , and holy ordinances , when they please ; therefore when such are taken away , it is the lord that takes away the candlestick out of its place , being provoked thereunto by the sins of men , and especially by the unfruitfulness of a people under the gospel . i will give another instance , viz. in the church of israel . 1. in the case of shiloh , jos . 18.1 . we read , that the whole congregation of the children of israel , assembled at shiloh , and set up the tabernacle of the congregration there , and the land was subdued before them . the tabernacle had been in a wandring posture for forty years together , all the time they were in the wilderness , at length it is fixed in shiloh , being the first resting place of the ark of gods presence . now you may see 1 sam. chap. 4. that god gave the philistines a great victory against israel , and the ark of god was taken by them , and shiloh was devested of this great blessing : the psalmist saith , they provoked him to anger , and moved him to jealousie with their graven images ; when god heard this , he was wroth , and greatly abhorred israel , so that he forsook the tabernacle of shiloh , the tent which he placed among men , psa . 78.59 , 60. and in jer. 7.12 go ye now to my place which was in shiloh , where i set my name at the first , and see what i did to it for the wickedness of my people israel . 2. consider the case of temple in jerusalem , and the nation of the jews before christs coming ; see how god threatens them : i will do to this house which is called by my name , wherein you trust , and unto the place which i gave to you , and to your fathers , as i have done to shiloh , jer. 7.14 . though the babylonians and chaldeans were the instruments of its ruine , yet god is said to do it : thus saith the lord , i will give this city into the hands of the chaldeans , and into the hands of nebuchadnezzar king of babylon , and he shall take it , jer. 32.28 . god gave him the city and temple ; he did but take what god gave into his hand , and the greatest conquerors do no more , they take but what the lord giveth them . consider we likewise the condition of the temple in jerusalem , and of the nation of the jews after christs coming into the flesh . we read luk. 20.9 . christ spake to the people this parable ; a certain man planted a vineyard , and let it forth to husbandmen , and went into a far country for a long time ; and at a season he sent a servant to the husbandmen , that they should give him of the fruit of the vineyard ; but the husbandmen beat him , and sent him away empty ; and again he sent another servant , and they beat him also , and entreated him shamefully , and sent him away empty ; and again he sent the third , and they wounded him also , and cast him out . then said the lord of the vineyard , what shall i do ? i will send my beloved son ; it may be they will reverence him when they see him : but when the husbandmen saw him , they reasoned among themselves , saying ; this is the heir ; come let us kill him , that the inheritance may be ours : so they cast him out of the vineyard , and killed him ; what therefore shall the lord of the vineyard do to these husbandmen ? he will come and destroy these husbandmen , and shall give the vineyard to others . now it is said , ver. 19. that the chief priests and scribes the same hour sought to lay hands on him , for they perceived he had spoken this parable against them . the sense is this : god planted his church in the land of canaan , he brought it out of egypt , and removed and transplanted it out of a dry and barren soil , and set it in a fat and fruitful place , viz. the land of canaan , a land flowing with milk and honey , he gave them his word and ordinances , sent his prophets among them , rising early and sending them , and called upon them to bring forth fruit ; but instead thereof , they persecuted his prophets , slew divers of them , and at last slew his own son . now here is destruction threatned , and who shall do it ? the lord of the vineyard shall do it ; he shall come and destroy these husbandmen , and let out the vineyard to others : so that albeit the romans were the instruments of this dreadful execution , yet the lord of the vineyard did it . josephus tells us , that titus was very unwilling to destroy the temple in jerusalem , that he laboured to quench the flame after it was set on fire , and suffered some prejudice in his war about it ; it was done divino quodam impetu , by a certain divine stroke , as the same author observeth . but joseph being a jew , was ignorant of the main cause , sc . their rejecting and murdering the son of god. now of all judgements , this is the most sad and woful , when god removeth the candlestick out of its place , and unchurcheth a nation , and taketh away church-priviledges , and the use of his ordinances ; oh that we were deeply sensible , how we have provoked the lord by our sins to deal with us in this kind , to unchurch us , and leave us in the dark , as a people that shall no longer be owned by the lord for a people : if the lord doth continue these priviledges among us , we have cause much to admire his patience , and to magnifie his mercy . you see the people were very much affected with what christ spake , when he told them the parable fore-mentioned , and that the lord of the vineyard would come , and give the vineyard to others . when they heard it , they said , god forbid , ver . 16. sect . x. god takes away peace sometimes from a people , and settlement from states and nations : in all these publick changes we must eye god as the cause of causes ; whatsoever the instruments be , whether good or evil , few or many , whether they act by fraud or force , it is god doth all in all , and they do nothing but what god permits them , and worketh by them . commonly the instruments of publick changes are very evil , and the way they take is evil . the four monarchies presented to daniel in a vision , are represented like four cruel beasts . the chaldean in the likeness of a lion , the persian in the shape of a bear , the grecian , or macedonian , in the likeness of a leopard , and the roman by a strange . monster , with iron teeth , intimating that great conquerours , that make great changes , are most commonly like wilde and savage beasts . all those savage beasts fore-mentioned , fastened their claws upon the church of christ . 1. the assyri● or babylonian came like a lion roaring after his prey . in the daies of pekah king of israel came tiglath-pilneser , king of assyria , and took ijon , and abel-beth-maacha , and janoah , and kedesh , and hazor , and gilead , and galilee , and all the land of naphtali , and carried them captive to assyria , 2 kings 15.29 . and in the ninth year of hoshea king of israel , shalmaneser king of assyria came up thorowout all the land , and went up to samaria ; and besieged it three years : in the ninth year of hoshea , he took samaria ; and carried israel away unto assyria , and transplanted the ten tribes , placing them in halath , and in habor , by the river of gozan , and in the cities of the medes . now the assyrian was gods instrument to remove israel out of their own land , yet it is said the lord did it , 2 reg. 17.18 . the lord was very angry with israel , and removed them out of his sight ; there was none left but the tribe of judah only : also judah kept not the commandments of the lord their god , &c. this beast also invaded judah also in the time of sennacherib , and cruelly threatned jerusalem , where the temple of god , the special place of his worship was ; and in the time of nebuchadnezzar , this beast besieged jerusalem , and took it , and burnt the house of the lord , and the kings house , and all the houses of jerusalem , and every great mans house burnt he with fire , and carried multitudes of the people to babylon , and held them in bondage seventy years . now see what god saith of this cruel beast ▪ isai . 10.5 , 6. o assyrian [ or woe to the assyrian , as some read it ] the rod of mine anger , and the staff in their hand is mine indignation ; i will send him against an hypocritical nation , and against the people of my wrath will i give him a charge to take the spoil , and to take the prey , and to tread them down like the mire of the streets . what doth god make of this great conquerour , the assyrian emperour , that prevailed over his own people , and many others , but as the rod of gods anger , and one that could do no more than a rod or staff without a hand ; if the lord had not mannaged it , this staff could have done nothing ; the lord makes use of instruments as a staff , and soon sets them behind the door ; and this appeared by the great slaughter that god made in the host of this proud assyrian ; for in one night an angel of the lord smote in the camp of the assyrians , an hundred fourscore and five thousand ; and sennacherib himself was slain by his own sons , isa . 37.36 , 37. 2. the persian monarchy represented by the bear , though by the hand of god this beast was so muzzled , as not utterly to destroy the people of god , and so over-ruled by the lord , as to give opportunity to the people of god to return and build the temple , and repair the city of jerusalem , yet were they afterward persecuted by the court of persia , and brought in danger by the pride of haman , abusing his favour with ahasuerus the persian monarch . 3. the macedonian represented by a leopard , came with his flying wings to destroy the church of god in judah : afterward it was most grievously afflicted by two limbs of this beast , viz. that of the south , and that of the north , especially that of the north ; sc . antiochus epiphanes , whose cruelties are notably set forth in the first book of the macchabees . 4. the fourth beast , viz. the roman monarchy , is worse than all the three former beasts ; and that vision of daniel fore-mentioned , is suited to that of s. john in rev. 13.1 , 2. and i stood upon the sand of the sea , and saw a beast rise up out of the sea , having seven heads , and ten horns , and upon his horns ten crowns , and upon his heads the name of blasphemy ; and the beast which i saw , was like unto a leopard , and his feet were as the feet of a bear , and his mouth as the mouth of a lion , and the dragon gave him his power , and his seat , and great authority . the reason why daniel did not liken the fourth to any beast , as the former three were , is because it was a monster compounded of the cruelties of the several beasts , sc . of a lion , bear , and leopard , this beast was like them all . now this beast was some hundreds of years before it came to its full growth , and being distant from judah , the church of god felt nothing of its fury till the age before christ came in the flesh . the first time that this beast put forth his paws against the church , was about sixty one years before the birth of christ , when pompey , the roman general , taking advantage of the contentions of the two brethren ( hircanus and aristobulus , of the race of the macchabees ) about the priesthood and principality , took from them the city and temple of jerusalem , and made them tributary to the romans : whereupon , he and others with him , presumed to enter into the temple , and saw such things that was not lawful for them to see ; after which violence and presumption , it is noted of pompey , that was very victorious before , above any one roman , that he was very unhappy in his wars afterward , and being vanquished by julius caesar , fled into egypt for refuge , and there was murdered where he looked for succour . crassus committed horrid sacriledge , he robbed the temple in jerusalem of ten thousand talents ( that is , two hundred thousand pounds of our money ) and afterwards being overthrown of the parthians , had molten gold powred down his throat to satisfie his greedy appetite . one notable mischief the romans did to the people of god , was the placing of that cruel herod in the throne , who was made king by the favour of augustus and mark anthony ; he was a vassal to the romans , though a cruel tyrant to the people of god : and now the scepter was departed from judah , and the law-giver from under his feet ; this herod slew the sanedrin and grand council of the land , and murdered the infants at bethlehem , from two years old and under , out of a desire to murder christ in his infancy . this fourth beast murdered the prince of life , and lord of glory , pilate the roman judge condemning him , and the roman souldiers putting it in execution : and the jews , who formerly had suffered by this fourth beast , as the church of christ , and now joyning with this beast against christ , they became the most malignant persecutors of christ and his church , stirring up the roman magistrates in several provinces and cities to persecute the apostles of christ , and the sincere professors of the truth ; and remaining in their rebellion and enmity against christ , they were unchurched ; and the kingdome of the gospel being translated from them to the gentiles , the wrath of god came upon them to the uttermost ; eleven hundred thousand of them were slain by the sword , famine and pestilence , at the siege , by vespasian and titus his son , and the residue sold for slaves , and afterwards five hundred thousand of them ruinated by adrian the emperour . and because the soveraign power was now setled in the emperours , that i may speak further of the fury of this beast against the saints of the most high , i think fit to the two former descriptions in daniel , and that in revel . 13. to add another out of revel . 17.3 . where s. john saith , i saw a woman sit upon a scarlet coloured beast , full of names of blasphemy , having seven heads , and ten horns . this is explained , ver . 9. the seven heads are seven mountains on which the woman sitteth . ver. 10. and there are seven kings , five are fallen , and one is , and the other is not yet come , and when he cometh , he must continue a short space . ver. 11. and the beast that was , and is not , even he is the eighth , and is of the seven , and goeth into perdition . ver. 12. and the ten horns which thou sawest , are ten kings , which have received no kingdome as yet , &c. these shall hate the whore , and make her desolate and naked , and shall eat her flesh , and burn her with fire . ver. 16. and ver . 17. the woman which thou sawest , is that great city which reigneth over the kings of the earth . the seven heads are seven mountains on which the woman sate : this woman is that great city of rome built upon seven hills , viz. mons palatinus , capitolinus , caelius , quirinalis , aventinus , viminalis , esquilinus . they also signifie seven kings , or seven sorts of supreme magistrates , by which the city and empire hath been , and is governed . supreme magistrates in scripture are called kings , when israel was formed into a commonwealth , they had moses set over them , deut. 33.4 , 5. moses commanded us a law , &c. and he was king in jesurun , when the heads of the people , and the tribes of israel were gathered together . so the dukes of the sons of esau are called kings , gen. 36.31 . these are the kings that reigned in the land of edom , before there reigned any king over the children of israel ; that is , before israel was delivered out of bondage , and was formed into a commonwealth , and had moses set over them as supreme ruler under god. now rome is famous for these seven heads , or seven sorts of governours , i. kings , ii. consuls , iii. tribunes of the souldiers , iv. decem-viri , v. dictators , vi. emperours , vii . popes . tacitus noteth , that among other things , rome hath this honour , to have kings for its vassals . and s. john speaking of these seven sorts of magistrates , that did successively rule in rome , he saith , five are fallen ; that is , when this vision was presented to john , and the revelation written by him , viz. five of those seven supreme magistrates were fallen ; kings , consuls , tribunes , decem-viri , dictators : for although there were consuls many hundred years after , yet they were no longer heads , as formerly , though they had the same name , yet they came short of the former consuls in power and dignity . — then saint john saith , one is ; — that is , the heathen emperours were then in being ; these were then regnant , and had the place of heads in the empire : these began to head the beast ( as the sixth head ) about forty years before the birth of christ , and continued three hundred years after christs birth ; i understand it of the heathen emperours only , not the christian . — saint john addeth , and the other is not yet come , viz. the popes , they were not then come when john wrote . after the heathen emperours were taken away , rome was left vacant for the pope ; and although the christian emperours had some power , yet they did not reside at rome , but continued for a long time at constantinople , or ravenna ; and after the power of the christian emperour was broken by the barbarians , the pope got rome , and setled himself there , and so becometh the seventh head of the fourth beast . now the sixth and seventh head of this beast , one that was then in being , and one that was not then come , were the grand enemies of the church of christ . 1. the sixth head , the roman emperours , they raised many bloody persecutions against the church of christ , and though god restrained some of them , and gave his church a breathing , yet many of them tortured their own brains to devise cruel torments wherewith to torture the christians , as nero , tiberius , domitian , trajan , antoninus , decius , maximinus , dioclesian , &c. under whom many thousand martyrs sealed the truth of christ with their blood : such was the favour of god to this realm , that they escaped all , except the last persecution , which was under dioclesian : and alban was the first that suffered martyrdome in this land for the gospel of christ . but the pope , the seventh and last head , hath been more mischievous , and continued longer than all the rest : take his first rise , from the time the heathen emperours were cut off , and the pope hath continued 1360 years , or thereabout ; and rome was builded about a thousand and sixty years before the pope arose ; so that this head hath continued neer three hundred years longer than all the other six , which may give us hopes his time is now almost expired , and since the church hath been vexed by him for so many ages , it is not so much to be admired he should fall speedily , as that he hath stood so long . the pope was born about the time of constantine the great , and came not to his full stature till about the year six hundred , or somewhat after , then boniface iii. made by phocas , universal pastor of all the churches of the world , appeared with his ecce duo gladii hic : behold here the two swords , challenging imperial and papal dignity . the mischief done to the church by this seventh head , hath been partly by fraud , partly by open violence ; partly by bringing in corruptions in matter of doctrine , ( popery is not a single heresie , like that of apollinaris , or arrius , but a heap and sink , or common sewer , in which there is a confluence of heresies and corrupt doctrines meeting together ) and partly by rage and cruelties ; witness their cruelties to the albigenses , and waldenses . about the latter end of the reign of king henry the second , king of england , pope alexander iii. held a council at the lateran church in rome , where they consulted about the extirpation of the albigenses . they were a people that did not acknowledge the pope , prayed to none but to god alone , had no images , went not to mass , denied purgatory , and read the holy scriptures . the pope therefore gave the same graces to them that should spill the blood of these poor christians , as to them that crossed themselves to go to the holy sepulchre , and fight against the sarazens : hereupon dominick , the author of the order of dominicans , put above two hundred thousand of them to death : this was done in the time of john , king of england , and by the instigation of pope innocent the iii. and of the albigenses and waldenses , pope julius the ii. was the cause of the death of two hundred thousand . now whosoever be the instruments of great trouble to the church , or changes in the world , it is the hand of the lord that doth it ; we have no cause to repine and murmure at such and such , but have just cause to blame our selves for it ; others have not dealt so ill with us , as we have dealt with god ; therefore when god takes away peace , and sends trouble , takes away the fruits of the earth , and sends famine , takes away health , and sends epidemical diseases , in all these we are to eye god ; remember that the judgments of god are a great deep , and like the great mountains ; if we do not thorowly search the reason of it , let us confess our understandings are too short to reach to the bottom of it , let us not accuse god of injustice , but confess with job ; lo , he goeth by me , and i see him not ; his wayes are unsearchable , and past finding out . chap. iii. ii. god takes away what he pleaseth , in respect of the place where : so jobs children were taken from him when they were feasting in their elder brothers house , a place seemingly of great security . naomi lost her husband and her two sons in a strange land ; when she sojourned in moab , she was left a childless widow in a strange country , therefore , saith she , call me not naomi , but marah , for i went out full , but the lord hath brought me home again empty , ruth 1.21 . so jacob had his beloved rachel taken away from him on a journey , as they were travelling in the way . iii. in respect of the time when ; nebuchadnezzar lost the use of his reason , when he was in the height of his glory , walking in his stately palace of babel , dan. 4.30 . being puffed up with pride : is not this great babylon that i have built by the might of my power , and for the honour of my majesty ; and while the word was yet in his mouth , a voice came from heaven , saying , to thee it is spoken , the kingdome is departed from thee , and the same hour was it fulfilled upon him . so the rich man in the gospel had his soul taken from him , even then when he promised himself many years enjoyment of his wealth . iv. the lord taketh away by what means and instruments , and in what manner he pleaseth : job's oxen and asses were taken away by the sabeans , his camels by the chaldeans , his sheep burnt by fire from heaven , his children slain by the fall of an house , yet in conclusion job doth not say , the lord hath given , and the chaldeans and sabeans have taken , but the lord hath given , and the lord hath taken : now god is said to take away , when instruments do take away ; it is seldome that god dealeth with a people immediately , but in these outward providences he stirreth up instruments to do what is done ; but that which instruments do , the lord is said to do , isai . 42.24 . who gave jacob to the spoiler , and israel to the robber , did not i the lord ? men robbed and spoiled them , yet it was the lords act to send these spoilers upon them ; the act is from the lord , though the wickedness of the act be from the evil instruments . there are many wayes that god useth to take men away ; some die with the pestilence , and such like contagious diseases ; some die by the sword ; one is consumed with famine , another is killed with thirst ; some are choaked in waters , others consumed by fire ; some are torn with the teeth of beasts , others are taken away by poyson , and so by many means the miserable life of man is finished . chap. iv. sheweth the reasons why god taketh away from us what he pleaseth . sect . i. the reasons why god taketh away from his poor creatures what he pleaseth , are these . reas . 1. because of that right and property that god hath to , and in all his creatures ; they are his creatures , whatsoever they have he gave them , therefore he doth with his own as he pleaseth : gods own people did not consider this , therefore the lord threatens the church to take away what he had given her , hos . 2.8 , 9. she did not know that i gave her corn , and wine , and oyl , and multiplied her silver and gold , therefore i will return and take away [ my ] corn in the time thereof , and recover [ my ] wooll , and [ my ] flax given to cover her nakedness : though man be the possessor , yet god is the chief lord ; we are but stewards , god is the owner , as david acknowledgeth . all things come of thee , and of thine own have we given thee , 2 chron. 29.15 . god hath given us only the use of such things he hath committed to us for a time , not the propriety . a steward cannot say , this house is mine , these farms are mine , these are my tenements , this is my land , these are my cattle , this is my treasure , for they are his lords : he only hath the care of them , not the propriety in them : so every particular man ( whatsoever he enjoyeth ) he hath but the use of it , not the propriety . god is the lord of heaven and earth , he stileth himself the possessor of heaven and earth ; all these things are his , he hath jus ad omnia , jus in omnibus ; a right to all things , a right in all things : therefore he calleth all the creatures his servants , kings and emperours are his servants : my servant nebuchadnezzar : and all the kingdomes of the world are gods ; god calleth all things his : as jacob said concerning joseph's sons , ephraim is mine , and manasseh is mine ; as reuben and simeon , they shall be mine , gen. 48.5 . so god calleth all things his which we do possess . these houses are mine , these riches are mine , these lands are mine , these children and servants are all mine ; the sea is his , and he made it , and all the fishes therein are his ; the earth is the lords , and all the fulness thereof , psa . 24.1 . and psa . 50.10 , 11. god challengeth all the creatures to be his ; every beast of the forrest is mine , and the cattle upon a thousand hills are mine : i know all the fouls of the mountains , and the wild beasts of the field are mine : the rich treasures within the bowels of the earth , the rich mines of gold and silver are his , the precious pearls are his , yea all the inhabitants of the world are his : and all men at the best are but domini usu fructuarii ( as the civilians term is ) such as have the use and benefit , but not the right and property in the things they possess . god hath let out the world to the sons of men , as solomon did his vineyard at baal-hamon , cant. 8.11 , 12. unto certain keepers . solomon was to have a thousand pieces of silver , and those that kept the fruit thereof two hundred : god will have the honour of property and possession , we the fruit of his vineyard : therefore it was a presumptuous usurpation of foolish nabal , 1 sam. 25.11 . shall i take my bread , and my water , and my flesh , that i have killed for my shearers ? he speaks like a covetous , usurper , as if all these were his own , and not gods , as if he had both the propriety and use of them . there are two things that demonstrate that god hath the right and property of what we do enjoy . 1. because there is but one lord of all things in the world : god is the wise creator of all things , and he will be the lord of all his creatures : he will preserve the propriety of things to himself , although he giveth the useful fruition of his creatures to man. there are two reasons why god made man master of all the creatures ; one is , ut cum mundus refertus sit , intelligeret , quod locum in coelis , & non in terris quaereret : that seeing all necessaries are provided for him on earth , he should not seek after a place upon earth to settle himself in , but a mansion in heaven . another reason is , to shew , that seeing all things were made before him , that the creatures were the lords , and not his ; that he was brought to this great house of the world to be gods steward , tenant , or servant ; therefore god enjoyned adam to labour presently , even in paradise he was to dress the garden : adam in his state of innocence , when he enjoyed the whole world , yet he was not dominus terrae , the lord of the earth ; the earth was the lords , and the fulness thereof : adam was but as the french-men call a titular lord , dominus sine terrâ . 2. because god will have all men to be dependent upon him ; if men had their riches or honours from themselves , they would stand upon their own bottom , they would even dare with impudence to stand out and contest with god : who is the lord , saith proud pharaoh ? thus every one would be ready to say , who is the lord that i should serve him ? but when men shall know , that what they have , they have from god , they will depend upon him as a steward dependeth upon his master ; you see the unjust steward , luke 16. was undone , when his master turn'd him out of his service . sect . ii. god many times takes away from us what he pleaseth ▪ to manifest his power and soveraignty over us ; god will have us to see that he is the commander of all men , and that we are under his command , and he may do with us , or take from us according to his pleasure , and he is not bound to give us a reason of his actions . we are many times as blind as the disciples of christ ( and blinder too ) when they moved the question about the cause of the natural blindness of the man in the gospel , whether that man had sinned , or his parents , that he was born so , joh. 9.3 . our saviour answered , neither of both , but that the works of god might be manifest in him . what do i hear ( saith s. augustine ) neither he nor his parents ? if there be no man without sin , then doubtless not his parents ; and was not he himself born in original sin ? or is it credible that in his life time he had added no actual offences to it ? and though his eyes were shut , did not concupiscence wake within him ? how many mischiefs do some wicked blind men commit , yea from what evil almost do they abstain ? his eyes were closed indeed , but an evil mind can keep centinel well enough within it self . he knew how to think upon , and perhaps to lust after something , which being blind he could not put in execution , but be judged in heart by the searcher of the heart . doubtless then both had sinned ; but their sin was not the cause why he was born blind ; what then ? ut manifestent●r opera dei , that the works of god might be manifested . thus far augustine upon the same place . he saith , opera dei , the works of god ( saith calvin ) because as his work of judgement had been seen in his blindness ( which was opus solitudinis , a work of solitude ) so his mercy might appear in his recovery ( which was opus reparationis , a work of reparation . ) itaque oum latent afflictionum causae , cohibenda est curiositas , ne & deo faciasimus . therefore ( saith he ) when the causes of afflictions are not manifest , curiosity is to be restrained , lest we both do injury to god , and become cruel toward our brethren . this was manifest in job , a work of power in taking away all his children , and a work of his clemency in restoring him so many again , and in suffering him to live to see the fourth generation of them , and afterward to die old and full of daies , for god is able even out of stones to raise up children to abraham , to job , to every true believer . when god takes from us those things which he formerly gave us , as our habitations , food , rayment , health , wealth ; if any man being thus emptied ; complain of gods dealing with him , cannot god reply justly to him , i owe you nothing ? what i gave formerly , impute it to my meer love : my gifts are free , i take them now away , that you may know whence you had them , not that i am any wayes obliged to you : hitherto i have shewed my liberality and bounty toward you : if i now please to continue so no longer toward you , what law have you to recover upon me ? may i not do with mine as i please ? friend , i do thee no wrong , take what is thine and depart . s. augustine explaining gods equity , saith thus : god takes away from us sometimes things necessary , and so fretteth us , that we may know him our father and lord , not only pleasing , but sometimes likewise squeezing us . and who dareth or can object the least injury done unto him ? and if god take away necessaries from us , yet we cannot accuse god of injury ; if he taketh them from us , even for his own honour and majesty , and to shew his power and authority over us : let us then cease complaining , we are his subjects , and must be his clients . sect . iii. it may be god in taking away our health , wealth , honour , houses , possessions from us , intendeth to bestow better things upon us , and then we are no losers but great gainers , if god take away our goods , and give us more grace , if he take from us things necessary for our bodies , and gives us things absolutely necessary to salvation , as pardon of sin , peace of conscience , assurance of his love and favour , what have we lost thereby ? it is too low to say ( saith one ) these are equivalent to temporals ; they are transcendently more excellent than all temporal goods ; the whole world is nothing to the grace and favour of god , and to pardon of sin : if wealth were as necessary as grace , every childe of god should have it ; therefore godly men have great cause of contentment , if god for reasons best known to himself , doth either deny them , or take from them the things of this life . that christian is not poor , that is rich in grace ; that man is not miserable that hath christ for his portion ; though he hath no house to put his head in , yet he hath a mansion in heaven provided for him , though he hath no food for his body , yet he hath meat to eat which the world knows not of , he hath manna for his soul , though he hath no rayment for his body , yet he hath glorious robes for his soul . what kind of injury is that to take from one a thread-bare out-worn coat , and to give him a new one that is far better ? it is an excellent change to lose temporals , and get spirituals and eternals . we many times think that a great estate is best for us , but god our heavenly father both knoweth what we need , and what is best for us ; were we to be our own carvers , as to our worldly estates and outward comforts , we should do as the young prophet , who being sent to gather herbs , gathered poysonous weeds instead of wholesome herbs : therefore in all gods dispensations toward us , 't is good to submit to the wisdome of god , who could make all his children rich and great in the world , but doth not , because in his wisdome he thinks a meaner portion of the things of this life to be better for them than a greater : to have lectum stramineum , & cibum gramineum , straw for our beds , and herbs for our food , may be better for us , than with the rich epicure , to be cloathed in fine linnen , and to fare deliciously every day . in fine , every christian shall conclude , that estate god allotted me , was best for me , and the poor christian shall say , as luther did , it was better for me that i was a poor clown , and a christian , than if i had been great alexander , and an infidel . sect . iv. behold another cause of gods taking away from us : some there were that told christ of certain galileans , whose blood pilate had mingled with their sacrifices ( an argument of gods sore displeasure in the eye of man , to be surprized with death , ( and that a bloody one ) even in the act of gods service : ) but jesus answered ; suppose ye these galileans were greater sinners than all the other , because they suffered such things ? i tell you nay , but except ye repent , ye shall all likewise perish , luk. 13.1 , 2. and he confirmeth it by another parallel to it , of the men upon whom the tower of siloam fell ; here you see punishment for other mens instruction and example , ut aliorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that other mens scourges should be our warnings : let every one consider , saith cyprian , not what another hath suffered , but what even he himself deserveth to suffer . in this we may say as he doth plectuntur interim quidam , quò caeteri corrigantur . some are suddenly punished , to the end that others may be amended . it is a common disease among men , saith calvin , to be severe censors of others , when we see the scourge of god upon them , and to flatter themselves if they escape unpunished ; whereas thus they ought to consider : first , that they ought to behold their own sin , and to examine whether they have not deserved the like punishment : secondly , in that the lord in his mercy spareth them , and chasteneth others before their faces , to magnifie his name in their own behalf , and to betake themselves unto speedy repentance . caecus ergo & pravus arbiter est , qui hominum peccata ex paenis praesentibus astimat : therefore he is a blinde and perverse judge , who taxeth mens sins from their present punishments : neque enim ut quisque deterior est , ita primus ad paenam trahitur ; for every one that is worse than others , is not therefore drawn first to punishment ; sed cum paucos ex multis puniendos deus eligit , in eorum personâ relinquis denunciat , se fore ultorem , ut omnes turreantur . but when god singleth a few out of many to be punished , he threateneth , that he will be an avenger to the rest , that all may be terrified . for your part , o thou distressed city of london , say thou therefore with the prophet ; rejoyce not over me o enemy ; for thought i have fallen , i shall rise again , though i now sit in darkness , the lord shall be a light unto me , i will patiently bear the indignation of the lord , because i have sinned against him , mich. 7.8 , 9. and if any insult too much , or censure too hard of your calamity , and glory in their own prosperity , let christ give them their answer ; unless they repent , they shall all likewise perish . sect . v. god in taking away outward comforts from us , doth thereby teach us to know how to want , as well as to abound . i know both how to be abased , and i know how to abound ; every where , and in all things , i am instructed both to be full , and to be hungry , both to abound ▪ and to suffer need , phil. 4.12 . although some of these outward things are in some degree necessary for this present life , yet our heavenly father knoweth how far forth they are necessary , and how much is necessary for us , or else gives us content in himself immediately without them : yet these things are not so needful as they are commonly supposed to be : it is wonderful to consider what sweet joy and content many a childe of god hath had ; when they have been stript of these things ; and the reason is , because when the people of god do want these things , they do more fully apply themselves to god ; when a christian is stript of these , and hath none of these things to rest upon , then the affections of the soul are like water running one way in one channel : whatsoever s. pauls outward condition was , he could find enough in christ to be content ; in particular , he knew how to be abased , sweetly satisfying himself in this , that he was an adopted son of god , and he knew how to be hungry , because he had bread and meat to feed on that the world knew not of , and could feast himself with marrow and fatness at that time , when carnal eyes thought him ready to perish for hunger : he knew also how to suffer want , contenting himself with that abundance that is found in christ : many evil men have been forced to suffer need , but were never instructed to it as paul was ; they never learnt to relieve themselves in their wants out of the fulness of christ , as the saints do , who ( be their wants never so great ) do find enough in christ to satisfie them all . again , the lord doth immediately fill and satisfie the soul with himself , when it lies under many outward wants , and replenisheth them with abundance of joy , when they are under many occasions of sadness and sorrow . so saith the apostle , 2 cor. 6. 10. as sorrowful , yet alwayes rejoycing ; as poor , yet making many rich ; as having nothing , yet possessing all things : he was filled with the joy of the holy ghost at the same time when he had many outward occasions of sorrow : as poor in respect of worldly enjoyments , yet being able to enrich others in god ; as having nothing ( nothing of the world ) yet possessing all things in god. thus doth the lord glorifie the all-sufficiency of his grace , in giving in himself plentifully to his poor people , when they are under many outward straits and wants . moreover , there are many things which we fondly perswade our selves we can in no wise want , while we possess them ; but when they are taken from us , god teacheth us how to live without them . one that was formerly rich , and fared delicately , having by the providence of god , lost all , being brought to a hard pinch , is glad of a mess of pottage to his dinner , and to go to bed supperless ; he is then taught to be content with his mean estate , and to say , i had not thought i could have lived so sparingly . drexelius tells us of a prodigal knight , who having buried all his substance in banquets and belly-cheer , and for want of an horse , being forced to go on foot , in this ebbe praised god , and said ; i thank god , who hath set me on my own legs again ; i had not thought before this , that i was so good a footman : so god dealeth with many men , he reduceth them to a mediocrity and temperance , by a wholsome penurious indigence . many while they abound in all outward comforts , are apt to say , one thus ; i must have so many dishes at my table , i cannot not keep house without such an annual income ; i cannot endure hunger or scarcity : another saith , i cannot want sleep , nor endure watching ; i must have such conveniencies and accommodations : but now when god takes away these outward comforts from us , takes away our dainty dishes , our associates , our sleep , and turneth our wine into water , and turneth us out of house and home , then god instructeth us how to want , how to suffer need , how to fast and watch , and live under decks , or lie upon the ground , or in a prison , or to live in banishment , and then we need not care where or in what condition we be , if the lord be with us . chap. v. now let us prove the point de jure , as well as de facto , that the lord may take from us what he pleaseth . i. he may do it without crossing his justice : the lord is righteous in all his wayes , and holy in all his works , psa . 145.17 . clouds and darkness are round about him ; righteousness and judgement , are the habitation of his throne , psa . 97.2 . or , as it may be translated , are the foundation of his throne : his seat of judgement is composed of , and founded in righteousness ; whatsoever he takes away from us , he acteth by rule , his throne is upon judgement and righteousness ; god is infinitely righteous , it is impossible for god to do iniquity ; how unjust soever his wayes seem to us to be , yet they are most just ; he is the supreme lord of all his creatures , and may do with them what he pleaseth , as the potter with the clay : all acts that god doth , are acts of his will , and whatsoever he willeth , is exceeding just . this is a received axiome among divines : voluntas dei est summa perfectissima , & infallibilis regula divinae justitiae , & deus sibi ipsi lex est . the will of god is the chiefest , the most perfect and infallible rule of divine justice , and god is a law to himself ; no losses , no crosses that befall us , but do proceed from him who is most just and righteous ; therefore we must not murmure at god , when he takes our goods or houses from us , as if he dealt unrighteously with us ; but if we ponder with our selves what we have deserved , we may behold abundance of mercy toward us under our greatest losses , and his sharpest corrections . peradventure , thou art in some great pain in some part or member of thy body , but tell me , dost thou not deserve to burn in hell , and to feel the scorching pains of the damned ? if such an easie disease doth so torment thee here , think then with thy self how thou couldst lie in everlasting torments ? if the pain of one worm-eaten tooth doth so fearfully vex thee day and night , that it almost driveth thee to madness , think then that thou deservest to be tormented for ever with that fearful worm of conscience ? thou canst not brook the sight of such a person , nor endure the company of such a man who hath done thee wrong ; but tell me then how thou wouldest be able to endure the company of all the damned , yet even this also thou dost deserve : thy sharpest sufferings here are sweet ▪ if compared with hell torments : perhaps thy house is burnt , thy goods are consumed by the flame , thou hast lost thy husband , thy wife , thy children , thy friends , thy estate : but tell me , dost thou not deserve it , and much more , even to lose thy god , thy saviour , thy soul , thy treasure in heaven , everlasting glory and blessedness ? therefore under all thy losses and sufferings ; let god have the glory of his justice , and say with mauritius the emperour , justus es domine , & justasunt judicia tua . righteous art thou o lord , and just are all thy judgements : or as daniel , to thee , o lord , belongeth righteousnes●● but unto us confusion of face : say thou , i am unrighteous , thou art righteous ; i am a sinner , thou art just . ii. god may take from his creatures what he pleaseth , without crossing his goodness or mercy : his mercy is free , it is not due to any , he hath mercy on whom he will , therefore he may take away what he will from any : it is a mercy that god hath left any good thing in the possession of sinful man , who might have stript us of all ; and when he doth a little consume us , it is his mercies that we are not utterly consumed . s. augustine well weigheth the words of s. james : behold we count them blessed which endure . ye have heard of the patience of job , and have known what end the lord made . they should not therefore , saith he , suffer the loss of their goods , in hope to receive their goods again , as job did ; for his wounds and rottenness made him whole , and all those things which he had lost were doubly restored to him . that therefore we should not , when we suffer temporal losses , expect or look for such a remuneration , he saith not , ye have heard of the patience and end of job , but he saith , ye have heard of the patience of job , and have seen what end the lord made ; as if he had said , endure the greatest losses as job ; but for this your enduring do not expect the restitution which job had of temporal goods , but rather of a more enduring substance laid up in heaven for you . iii. god may take away what he pleaseth from us , without crossing his truth and faithfulness : for 1. gods promises by which he engageth to us in these outward things , are conditional ; and what man living is able to say , that he doth so exactly perform his conditions , that god cannot take any thing from him without breach of promise ? who among us hath performed the conditions of the promises ? your in quities have withheld good things from you , saith the prophet : so i may say , your iniquities have taken good things from you : we have either failed in our duty , or we have been unthankful for what we received from god , or we were not wise stewards of gods blessings , or we waxed proud and wanton , and forgat god the giver of our blessings , therefore god hath turn'd us out of all , or the greatest part of those good things he gave us , as a chastisement of our sins , and negligence in our duties : could we make good the condition of the promises , we should still find god making good all the promises of this life to us : assuredly , saith calvin , if we were fit and meet to receive gods benefits , he would open his hand , and deal more liberally with us : therefore when god takes away your goods , your wealth and substance , search and try your wayes , and you will find your iniquities to be the cause , and then you will see little ground to blame god for unfaithfulness in his promises : for albeit abundance of outward things be promised to the godly , yet if we are deficient in our duty , he may either with-hold or take away those good things promised ; for these things are promised upon condition of our hearkening diligently to the voice of the lord our god , to observe and do all his commandments , deut. 28.1 , 2. 2. god may take what he will from the wicked , without crossing his truth , because they have no interest in christ and his promises ; the promises are all yea and amen in christ , but the wicked can claim no interest in the promises , because they have no interest in christ ; and if god leave them any good thing , it is more than he promised them ; if he take away their children , and leave them health , it is more than he promised them ; if he takes away health and wealth , and give them only their lives , if he cast them not into hell it self , it is more than he promised them . iv. when god takes away health , wealth , goods , liberties , outward comforts , from his own people , he hath made up all their losses afore-hand ; he hath given himself , an infinite god , to be their portion ; nay , he that takes these outward things from them , will give them a kingdome , and that will make up all their losses , and therefore he may take away all other things . see how god speaks to abraham , gen. 15. 1. fear not abraham , i am thy shield , and thy exceeding great reward . had abraham left his native country , his kindred , all save one lot , and was he also gone from him to dwell in sodome ? was abraham now as one alone among strangers , among idolaters and atheists , and those the most execrable in the world , the very brood of cham , the father of canaan , a people devoted to destruction , having four hundred years given them to fill up the measure of their sins , and yet hath abraham no cause to fear ? no saith the lord to him , fear not abraham : the majesty of god is pleased to stoop so low , as in love to give a reason hereof to abraham , and one , that abraham must needs say , was very sufficient : i am thy shield , and thy exceeding great reward : which is more full , than if god had said , i will shield thee , and reward thee , though that had been enough ; but god promiseth himself as a shield to him , and so assureth him of an infinite protection ; yea , he giveth himself as a reward to him , an exceeding great reward . what cause then hath abraham to fear ? fear no dangers , nor enemies , for i am thy shield ; fear no wants , nor losses , for i my self am thy reward . are any dangers so great , any enemies so strong , that i cannot shield thee against them ? who am ready to cover thee with my wings , and defend thee against all the wicked of the world , and against all the legions of hell ? canst thou be undone by any losses , or be sunk by any wants , when i my self am thy exceeding great reward ? hast thou the possessor of heaven and earth in thy possession ? and hast thou cause to fear any wants ? if the earth cannot supply thee , heaven shall ; if neither heaven nor earth can , yet i will , who am the lord of heaven and earth , i my self am thy exceeding great reward , so gen. 17 ▪ 7 , 8. i wil establish my covenant between me & thee , & thy seed after thee in their generations , for an everlasting covenant to be a god to thee , and unto thy seed after thee . he doth not say , only to be a helper to thee , or a friend to thee , but to be a god to thee ; i will give myself to thee ; as i am essentially god , so i will be a god to thee , thou shalt have me for thy own ; those that are in covenant with god , they are in possession of an infinite good , and they have him in everlasting possession . chap. vi. vse 1 this may serve to discover to us the extreme folly of those whose chiefest care and greatest labour is about the getting worldly goods that may soon be taken from them ; their shops , their trading , their wares , their plate , their jewels , their money , their corn and wine , and oyl , their houses , lands and possessions , their wealth and substance are in their thoughts , and god is seldome or not at all in all their thoughts ; heaven is not in their desires , and grace , which is the riches of heaven , is nothing lookt after ; these things are the least of their thoughts and endeavours : when they are to leave the world , then is their time to think of god , and to take care for grace , and for their immortal souls ; when they are dying , then is their time to study how they may become godly : while they are strong and healthy , and fit for labour , their main care and labour is for the meat that perisheth , and to try who can outstrip one another in worldly riches , although god can soon clap a pair of wings to them , and make them to flee away from them . these things are the summum bonum , the chiefest good , the very god of the world , the paradise , the all in all of this world , the great diana that all the world magnifies ; they think it better to be out of the world than to have no riches , esteeming them the only miserable men that are poor and needy : jeroboams golden calves are still the worldlings god , the world is of jeroboams religion to this day ; no lusts are more unsatiable than worldly lusts , they are green and vigorous even in old age , the love of the world is a sin that never waxeth old ; when men should think most on the world to come , yet then are old earth-worms too mindful of this present evil world . o what unspeakable folly is this , so eagerly to thirst after and pursue such perishing vanities , which may soon be taken from us , and which only serve us while we are in this world ; for if once our soul be taken from us , then whose shall all these things be ? while the rich glutton lived in the world , he fared deliciously every day , and wore purple and fine linnen every day ; but when he died , he left all these things behind him : death turned him out of the comforts and possession of these things . he that drank wine in bowls , is now drinking of the cup of gods wrath in hell : he that had all things to the full , doth now want a drop of water to cool his flaming tongue ; he that was cloathed with purple and fine linnen every day , is now bound with chains of darkness , and cloathed with woe , curses , and unspeakable wrath : he that maintained hawks and hounds for his delight and pleasure , is now howling and roaring with cursed fiends and damned hell-hounds . thus he that had the worlds goods only , while he was in the world , he hath nothing in hell to enjoy but gods wrath , that is his everlasting portion . so again , rich abraham and job , that had this worlds goods , have now no need of them in heaven ; there is no need of the sun by day , nor of the moon by night , for the lord god is the light thereof . what a folly is it in men therefore to labour so eagerly after this worlds goods , and to set their minds upon them , and to neglect the good of their immortal souls ; to love riches more than grace , and love dross and dung more than christ , when as christ and grace will bee their comfort in this world at death , and in the world to come when this worlds goods shall be taken from them ; though your houses and goods be burnt and consumed to ashes , yet grace is a good that fire will not burn , nor water drown . justly did our saviour call the rich man in the gospel , fool ( and in him all such fools ) that had more care for this world than for heaven . who ever seeks the world for their bed , shall at best find it but short , and ill made , and a stone and thorns under their sides to keep them waking , rather than a soft pillow to sleep upon . o that it were written upon the bags , upon the doors , upon the chests , tables , counting-houses of worldlings , which holy job said , naked came i forth of my mothers womb , and naked shall i return ; i must appear before god not in the worlds goods , but in the sins which i have done in this world : it pitieth me many times to see the industrious bees to take such great pains all the summer to get a little honey for the winter ; they go abroad daily from flower to flower to suck honey , and carry it to their hives , and are burnt in their hives perhaps before winter cometh , and others take the honey . thus worldlings toil , and spend their lives and strength for the goods of this world , and think in their old age to take their ease , and give up themselves to a devout solitude ; but before that , it may be god takes away their goods by fire or water , or suffereth thieves and robbers to break in upon them , and take away all their wealth and riches from them ; or it may be death cometh , and exerciseth dominion over them , and turneth them into hell , and there they burn , and others enjoy their goods upon earth . will ye then spend most of your care , thoughts , strength , and time , for the things of this world , and have no care and thoughts for grace and heaven ? will ye like martha , cumber your selves about many things that may quickly be taken from you , and neglect the one thing necessary that shall never be taken away from you , if once you have it ? luke 10.42 . this worlds goods will do you good no longer than you live in this world , but godliness will make you happy , and the fruit of it will remain with you , when the goods and the world it self shall have an utter end : leave then this worlds goods to the children of this worlds , whose names are written in the earth , they are the only portion of worldly men : so abraham said to dives ; son remember , thou in thy life time hadst thy good things . god gives unto esau's the fatness of the earth , but denies them the dew of heaven . indeed , god sometimes promiscuously scatters these outward things upon the godly and the wicked ; he gives the wicked some share of his goodness , yet it is worth your observing , that isaac would not vouchsafe to call esau's portion a blessing , yet he gives him the fatness of the earth ; the worlds goods are the influences of gods providence , not of his love ; only the riches of his grace is the influence of his love and favour . ah! what pity it is to see how satan layes upon many men a burden of cares above a load , and makes a pack-horse of their souls , when they are wholly set upon the world ; we owe the devil no such service ; it were wisdome then to throw off that heavy load into a mire , and to cast all our cares upon the lord : oh never seek warm fire under cold ice ; this world is not a field where true happiness groweth . chap. vii . the work which now remains to use 2 be done , is the application of this to the distressed citizens of london in special , many of whom have had their goods and houses taken away and consumed to ashes by that late sad and raging fire that hapned among them . 1. i beseech you enquire into the procuring cause , and that you will find to be sin : if sin be in the city , and in the house , vengeance may quickly be seen at the door , and at the gate ; sooner or later god will visit iniquities , sin shall never go unpunished . this was davids resolution when god took away his subjects , behold it is i that have done wickedly , but those sheep what have they done ? 2 sam. 24.17 . this was hezekiah's confession for his own life . i have cut off like a weaver my life , isai . 38.12 . thus did that godly widow of zareptha acknowledge at the death of her son. what have i to do with thee o man of god , art thou come unto me to call my sin to remembrance , and to slay my son ? 1 kings 17.18 . she verily thought that either some of her former sins , or else the not using of so holy a man according to his place , was the cause of this present punishment : a harsh string to be touched , but will be tuneable enough in the ears of the childe of god , that is already touched with the feeling of sin , whose heart is still rather in the house of mourning , than in the house of mirth : it is the unison of gods people , we have sinned , and dealt wickedly . our saviour prophesied , mat. 24.12 . that iniquity shall abound , &c. and do not the times wherein we live tell us , that iniquity doth abound ? it hath abounded , and doth abound exceedingly among us in all our country towns and villages ; but i had almost said , it cannot abound more than it hath among you in london . i wish i could draw a veil over the sins of these times , and cover the iniquities of the city and country , as constantine did over the errours of learned men in his daies . but the sins of our times , and the iniquities of your city cannot be hid , they are too publick , too common among us : see whether all manner of sins do not abound among you ? the iniquities of the head , the iniquities of the heart , iniquities of the tongue , iniquities of the life , do abound in the midst of you : have not the streams of all iniquities fallen into your city , as all waters and rivers run into the sea ? there are some particular sins for which god threatens to poure down fiery showres of wrath and indignation upon a people . 1. the first i shall set before you is sabbath-breaking , the profanation of the lords day , jer. 17.27 . see how god threatens the city of jerusalem for this sin . but if you will not hearken to me , to hallow the sabbath day , and not to bear a burden , even entering in at the gates of jerusalem on the sabbath day ; then will i kindle a fire in the gates thereof , and it shall devoure the palaces of jerusalem , and it shall not be quenched . examine now whether there were not many among you that neglected and despised the publick worship of god ; and others , that as soon as they came out of the house of god , laid aside all thought of the word preached to them , either spending the rest of the day in the alehouse , or in some idle recreations ; yea , many suffering their children and servants in the close of the publick worship , to turn gods ordinances , sc . prayer , singing of psalmes , hearing the word , into shouting and clamors , idle sports , and foolish loud laughter , and that in such a rude manner , as if they would profess themselves open despisers of god and of his ordinances : is this to bring up your children in the nurture and admonition of the lord ? is this to do like abraham , to command your children & servants to keep the way of the lord ? is it a wonder to see gods judgments upon your city , to see the plague raging among you , & destruction wasting at noon-day , poverty encreasing , and a fire kindled in your gates , and devouring the stately houses and palaces thereof ? sect . ii. a second sin , is a general contempt and rejection of the gospel , and a despising of his faithful messengers . we read , mat. 23.37 , 38. that our saviour prophecieth of the destruction of the temple of jerusalem , for killing , and crucifying , and stoning some of gods prophets , for scourging others in their synagogues , and persecuting them from city to city ; therefore , saith he , behold your house is left unto you desolate . his disciples were troubled to hear that so goodly a structure should be made a ruinous heap : wherefore they shewed him the goodly buildings of the temple , wishing him but to look on them , vainly imagining , that he could not but admire the stateliness of the house , and sumptuousness of the buildings , and would call in his threatning , and prevent the desolation of it : but christ , who regardeth not the magnificence of buildings , or persons , but will stain the pride and glory of man ; was so far from revoking his threatning , as he doth assure them by an oath , that the stately temple so much admired for its curiousness , so strongly seated and enriched , should not only be left desolate , but should be totally demolished : verily i say unto you , there shall not be left here one stone upon another , that shall not be thrown down , mat. 24.2 . this was for their contempt of the word , and their cruelty toward the prophets . this sin god hath alwayes avenged , and will avenge with the forest destruction ; the temple in jerusalem was afterward burnt and utterly overthrown by the romans : no flame is more fierce than when oyl , wine , or sugar are fired : if you will know when the sins of a people are at the full , and ripe for the sickle of destruction , it is when the gospel is rejected , and his messengers despised , and misused . they mocked the messengers of god , and despised his words , and misused his prophets , until the wrath of the lord arose against his people , till there was no remedy : therefore he brought upon them the king of the caldees , who slew their young men with the sword in the house of their sanctuary , and had no compassion upon young man or maiden , old men , or him that stooped for age , he gave them all into his hand : and all the vessels of the house of god , great and small , and the treasures of the house of the lord , and the treasures of the king and of his princes , all these brought he to babylon : and they burnt the house of god , and brake down the wall of jerusalem , and burnt all the palaces thereof with fire , and destroyed all the goodly vessels thereof , 2 chron , 36.16 , 17 , 19. whether you are guilty of this sin , you best know . sect . iii. a third sin is the sin of oppression : when men grinde the faces of their needy brethren , and make the necessities of others their advantages to oppress them the more : how can the love of god dwell in such hearts ? i may say to such , you rob the poor because they are poor , and grieve their sad hearts rather than relieve them ▪ dealing with them ( as the jews did with our saviour ) in their extreme sufferings , give them gall and wormwood to drink , instead of waters of comfort : their own poverty ( like solomon ) chastiseth them with whips , and your oppression ( like rehoboam ) whips them with scorpions ; and as he told the oppressed people , that his finger should be heavier than his fathers loins ; it is most true of your oppression , it is far more tyranny than their wants : whereas you should pour oyl into their hearts , you pour in vinegar to aggravate their calamities ; whereas you should shew mercy to them in misery , you shew all cruelty to the miserable ; your bounty should relieve them , your cruelty draws more from them . oppression is like unto a grindstone , yea , it is as a milstone hung about the necks of the needy , and sinks them deeper and deeper into want and misery : the poor are the grapes , and you are the wine-pressers squeezing out the blood of the poor : it is a notable phrase of solomon , prov. 12.10 . the tender mercies of the wicked are cruel : it is in the hebrew , the bowels of the wicked are cruel : the tender mercies ] that is , when men seem to shew mercy to their needy brother , their words and actions carry fair shews of compassion , as lending money to them in their necessity , yet there is much cruelty in those mercies in the event ensuing thereupon : how often do oppressors fetch home their money lent to needy brothers with a vengeance , and unconscionable exactions ? how often do they take the garments which should cover the nakedness of their needy brethren for a pledge ? aad instead of cloathing the naked , they expose them to nakedness , exod. 22.22 , 23. god threatens , if thou afflict any stranger , widow , or fatherless childe , and they cry at all unto me , i will surely hear their cry : oppression is a crying sin , it cries for vengeance ; yea , gods anger will burn against such merciless men ; and my wrath , saith he , shall wax hot ] and i will kill you with the sword . ] god threatens to meet with the oppressor by one judgement or other : and god will make your wives and children to be in the same extremity , that your needy brethren are . the stone shall cry out of the wall , and the beam out of the timber shall answer it , habak . 2.11 . suppose the poor and needy whom you oppress , do not cry against you , yet these dumb inanimate creatures will cry out against your oppressions for vengeance upon you . amos 5.11 . forasmuch as your treading is upon the poor , and ye take from him burdens of wheat ; ye have built houses of hewn stone , but ye shall not dwell in them : god threatens to take away the habitations of such as oppress the poor and needy . sect . iv. a fourth sin i will set before you , is incorrigibleness under former judgements : god sent the plague to the great city of this land the last year , which swept away many thousands of the inhabitants , week after week , for a great while together ; and even to this day the plague rageth in many towns , cities , and other places in this land : but my brethren , who is the better after this sore visitation ? did not sins of all sorts and kinds abound in the great city , before god consumed great part of it with fire ? oh what wicked and profane practises hath over-spread it since the late devouring plague , like the sluggards field that solomon speaks of , that was all over-spread with thorns and thistles ; and not only so , but persons of all ranks and conditions , and estates ( it is to be feared ) have been actors , factors , and abettors of sin ; most men have run into sin with more greediness than before . as noahs flood covered hills , dales , mountains , vallies , so the flood of ungodliness hath covered high and low , rich and poor . though god justly punished us , yet in the time of his just wrath he remembred to shew mercy , habak . 3.2 . the mercies of god are over all his works , even over his penal judiciary works , psa 145.9 . his mercy is most conspicuous in times of judgement ; to command deliverance when we are in the mouth of danger , in the den of lions , in the burning furnace , is mercy indeed : to save a people being in the very jaws of death , is mercy indeed : it is the lords mercies you were not utterly consumed , the sword would have consumed , the plague would have devoured all ; these judgements like fire and water , are merciless ; had not god interposed his own mercy , you had been utterly consumed ; if mercy had not rebuked his judgements , they had swallowed you up quick , you can no more resist an overflowing judgement , than a level of sand can withstand the inundation of the sea. the lord gave you a respite after the last years wasting plague , he moderated his wrath , and did not make a full end of you ; the lord would make tryal , whether you would act according to your resolutions , vows and promises made in the day of your distress . when the plague of frogs was upon pharaoh ; when the frogs were crawling on his bed , on his table , in his chamber , when he heard frogs every where croaking , and saw all egypt to be filled with them , then he sent for moses and aaron , and begs them to pray for him : entreat ye the lord to remove the frogs ; and then he promised to let israel go , and they should serve the lord : moses prayed , and god removed that plague ; then he put pharaoh upon the tryal whether he would be as good as his promise , but then he hardened his heart again , and would not let them go : by this god made a discovery of the grand hypocrisie of his heart ; hath it not been so among many of you , in the time of your sickness , in the day of your calamity , when you supposed your selves to be very neer to death , did you not then promise to let your sins go ? god was pleased to give you a respite , to set you at liberty , and have not many of you again hardened your hearts , and refused to let your sins go ? therefore you may think god hath now suffered this late fire that was kindled among you , to devoure your habitations : certainly , it were better to have no respite given at all , than to have it , and abuse it : it were better to be taken away by the first judgement , than to have a respite between judgement and judgement , if you repent not ; for now ye become greater sinners , and you treasure up for yourselves more wrath ; the more respites you have given you , and you abuse them , the greater will your condemnation be : to such the lord saith , why should ye be stricken any more ? ye will revolt more and more , isai . 1.5 . they were never the better for all the stroaks of god upon them , but encreased their revolts ; now see what judgement follows hereupon , ver. 7. your country is desolate , your cities are burnt with fire , and your land strangers devoure it in your presence . scultetus on this place saith , it is theologica pictura germaniae , a divine picture of germany ; i may say it is theologica pictura londini , nec-non totius angliae ; it is a theological description of london , yea of all england , i mean of the wicked in city and country , isai . 26.10 . let favour he shewed to the wicked ] i. e. let a respite be given him from destruction , yet will he not learn righteousness , but return to their former wickedness ; see how god threatens them . ver. 11. the fire of thine enemies shall devoure them . though thou bray a fool in a mortar with a pestle among wheat , yet his folly will not depart from him , prov. 27.22 . though god doth pound them even to powder , following them with stroak upon stroak , yet their folly remaineth with them . sect . v. whoredome is a sin also which god threatens to punish with fire . sodom and gomorrha burned with lust , and god overthrew and consumed them with fire and brimstone from heaven . o how many have been guilty of this sin in city and country ? how many are there who have eyes full of adultery ? 1 pet. 2.14 . how do multitudes of men make lusting after a woman the end of their looking upon them ? they look in order to their lusts , making no other use of their eyes than a man doth of a burning glass , meerly to set their own hearts on fire of unclean lusting : yea many continue looking , till their hearts be enflamed with lust after women ; pulchris vultibus oculos affigunt , they nail their eyes , and fasten them to beautiful faces , as chrysostome speaks , delighting to feed their eyes with the sight of women , and seeking after beautiful faces to feed their eyes with them , and as the same father saith , not so much that they would commit corporal uncleanness with them , but only that they may lust after them . as often as a man looketh on a woman with a fixed eye , or a glancing eye , it mattereth not much ; if it be accompanied with a lustful motion , this is adultery before god ; how many such adulterers are there every where ? and as with the eye , so there are many that commit adultery in the heart , as by unchaste imaginations , and unclean fancies , and by lodging unchaste thoughts in their hearts , and giving entertainment to them : how many are there , whose hearts do long , lodge , dwell , and insist upon unclean things ? which is abominable heart-adultery in the sight of god , inwardly wishing to have their lusts and desires satisfied , with an actual commission of carnal uncleanness with those persons they lust after ? yea , many take great delight in such wanton and unchaste fancies and contemplations ; this is an high degree of adultery in the heart . i know it is a question whether every such thought and motion of the heart be a sin , as long as a man doth not consent unto them . papists will not acknowledge them to be sins till they are accompanied with delight and consent ; but paul determineth the question , rom. 7. who there tells us , tha● such motions are sins , whether consented to , or not , delighted in , or hated paul did not consent to them , yea pau● hated them , yet he acknowledged then to bee sins ; whatsoever is a transgression of the law , is a sin ; now to covet , or lust , is forbidden by the law , whether a man consents to it , or not consents to it , hateth or delighteth in it , yet because he coveteth , he sinneth ; to consent to them is a higher degree of sinfulness ; the fuller consent men give , the more hainous sins are ; the more men delight in such lustings , it is an higher degree of sinning against god. hence you see the reason why our saviour doth so much condemn the filthiness and uncleanness of the heart , mat. 5 27 , 28. heart-adultery is minoris infamiae , of less infamy , because it is secret , and unknown to any man ; but it is majoris culpae , a greater fault ; the reasons are these . 1. because heart-adultery argues atheism and contempt of gods presence more than the outward act ; thou actest that in the sight of god , which thou wouldest not act before a poor sinful man. moreover , 2. heart-adultery is more directly against a mans own soul than other sins : here a man makes his own soul the adulterer , and the adulteress , the bed , and the brothel-house , the incubus and succuba , the agent and patient , the whore and the whoremonger . 3. adultery in the heart is far more frequently committed in the heart , than the outward act is or can be ; opportunity can never fail the adulterer in his heart , he can have an opportunity when he will : the heart-adulterer can never want an adulterous subject , he can frame one in his mind , and can with delight commit folly with his own imaginary strumpet ; he can do it in every place and company , yea , though a thousand eyes be upon him ; and when he wanteth strength and ability of body , yet then his will and fancy is strong to act this wickedness ; sick men , old men , can then commit mental uncleanness with greediness ; yea , many there are that come into our publick congregations , chiefly to look after and look upon beautiful faces , and when they are outwardly conversant in the worship of god , when they are hearing the word , their eyes and heart may then be full of adultery . what cause have we all to bewail the woful pollutions of our hearts ? who can say my heart is clean ? now for corporal uncleanness , never was this sin thought to be more frequently committed in the great city of this land , than it hath been within these few years past . the lord might now take up the same complaint against many wanton gallants , as he did by the prophet jeremiah of old . when i had fed them to the full , they then committed adultery , and assembled themselves by troops in the harlots houses . they were as fed horses in the morning , every one neighed after his neighbours wife : shall i not visit for these things , saith the lord ? shall not my soul be avenged on such a nation as this ? jer. 5.7 , 8 , 9. the lord chargeth the people of jerusalem , that they had committed fornication with the egyptians , and with the assyrians , and multiplied their fornication in the land of canaan unto chaldea , and yet they were not satisfied therewith , ezek. 16.26 , 28 , 29. therefore the lord threatens to give them up into the hands of those that should strip them of their cloaths , and take away their fair jewels , and leave them naked and bare , ver . 39. and ver . 41. saith he , they shall burn thine houses with fire , and execute judgements upon thee in the sight of many women ; and i will cause thee to cease from playing the harlot , and thou also shalt give no hire any more . it had been well if london had not been too true a comment upon this text , both in the sin , and in the punishment . sect . vi. a sixth sin is the sin of drunkenness and intemperance . how many might have been seen in every corner of the great city , who drank daily till they could drink no more ? who rose up early in the morning to follow strong drink , and continued until night , till the wine enflamed them , whose frequent walks were from their own beds and houses to the alehouse , and from the alehouse to the tavern , whence ( being not able to stand by themselves ) they were led or carried to their beds again , reelling to and fro , staggering , and being at their wits end ; and so they who had something of men in them when they arose in the morning , were ( when they came to lie down at night ) turn'd into beasts , their understandings being departed from them , and themselves at their wits end ? as the old world was swallowed up with the flood , so are many mens bodies and souls with liquor : as those waters prevailed exceedingly , so that all the high hills and mountains were covered , and every man ( as well as beast ) that was not in the ark , died ; so doth the deluge and flood of drink prevail upon drunkards , not only their bellies , but their brains are covered , not only the valleys of their sensitive powers , but also the mountains and high hills of their rational faculties are over-topt ; their reason and understandings are drowned , and all their wisdome is swallowed up : every thing of a drunkard dies in him ( every thing of a man ) and for the present he gives up the ghost ; nor is there any resurrection or reviving till the next morning , when these strong waters are asswaged , and these floods decayed and dried up : sad it is to think how this deluge of excess in drink hath drowned the face of city and country , and risen many cubits above the highest mountains of religion and wholesome laws . oh what swarms of drunkards might be seen in some great town or city in one day ? go but to some great fair or market , and you may see drunkards lye in ditches , or upon the high-way at the towns end where a fair is kept , as if some field had been fought ; here lies one , there lies another , even like unto men that are slain in the field , and are stark dead . i have read , that there was a street in rome , called vicus sobrius , because there was never a drinking house in it : but where should a man have found such a street in the great city , or in any other populous town or city in england ? multitudes there are who take a pleasure in drinking , till their bellies and throats can hold no more , yea , many there are , who by accustoming themselves to frequent acts of immoderate drinking , have gotten an habit of being able to drink excessively , without being distempered by it , notwithstanding that woe that is denounced against them that are mighty to drink wine , and strong to pour in strong drink ; that is , woe unto them that by repeated acts of drunkenness , have made themselves like brewers horses , able to bear away a greater quantity of drink than other sober healthy persons are , or themselves at first were . it is a sign of destruction and desolation approaching upon a people , when they are not ashamed of such a swinish sin , but drink and stagger , and reel to and fro in the face of the sun : o fearful condition of those that are not ashamed to go on in drunkenness , which is one of the most shameful sins , and most contrary to the light of reason . certainly god hath his times of visitation for this , as well as for other sins , and then the drunkard shall be cast down , and shall bee able to stand no longer . sect . vii . a seventh sin i shall set before you , is the sin of pride ; especially pride of apparel ; and to what height of pride in this kinde were people grown every where , especially in the great city of this land , who knoweth not ? it is a note of levity and vanity of minde , to be still devising and following new fangled fashions ; it makes the world beleeve the moon to be our mistress , and predominant planet , and then it will plainly appear , we are no better than lunaticks : it is a great reproach to the english nation , to follow all new devised fashions , and especially to bee the frenchmens apes , who are generally haters of our nation : therefore in forreign parts they paint an english man naked , with a piece of cloath under his arm , and with a pair of shears in his hand , seeking a taylor to finde him out a new fashion . the use of apparel is , 1. for necessity , to cover our nakednesse . 2. for ornament and comlinesse . 3. for distinction of age , of sexe , of quality ; for great personages may , and should wear rich apparel , so it be grave , sober , and seemly : but now people of all ranks almost are grown to an excess in this kind , and the servant can hardly be distinguished by his apparel from his master , nor gill from a gentlewoman . apparel sheweth what most people are that wear it , it uncovers their hearts to the world , you may know whether people are chaste or wanton , proud or grave , sober or fantastical by the apparel they wear . is not he condemned for a very fool that takes more care to be comly , proud , and rich in apparel , than to he healthy ? is not he a fool to be laught at , that will brag of a clean band , and hath a foul dirty face , and will not wash it ? strange it is to see the folly of men , whose special care is to adorn their bodies with costly apparel that they might appear comely and glorious in the sight of men , but regard not how ugly , how deformed , how polluted and abominable their souls are in the sight of god. as god complained of the jews , is it time for you to dwell in your seiled houses , and this house lye waste ? hag. 1.4 . so god may complain , is it time for the daughtets of england , for the daughters of london to be haughty , and walk with stretched out necks , and wanton eyes , walking and mincing as they go ? when the lord is pouring out his fury , like fire upon them , and marring the pride of england , and the great pride of london , as sometime he threatned to mar the pride of judah , and the great pride of jerusalem , jer. 13.9 . ah! how do many people spend more precious time in dressing their bodies , than in trimming their souls ; and delight more to see their faces in a glass , than to view their hearts in the glass of the word ! oh what will become of their souls , when god shall strip them of their gaudy cloathes , and pampered bodies ! what confusion will fall on them , when their souls shall appear naked before the lord ! then they will cry out ; the joy of our heart is ceased , our daunce is turned into mourning ; the crown is fallen from our head , wo unto us that we have sinned . our crown of honour , our crown of pleasure , our crown of pride is fallen from our heads , wo unto us that we have sinned , and walked in pride . pride is the usher of ruine ; pride goes before destruction , prov. 16. 18. one asked an heathen philosopher , what god was doing ? hee answered , totam ejus occupationem esse in elevatione humiliū , in dejectione superborum ; it is gods whole business to exalt the humble , and to abase and cast down the proud . behold the day cometh , that shall burn like an tven , and all the proud , &c. shall bee as stubble . mal. 4.1 . though now they are like iron and steel , yet then they shall bee like stubble before the fire of his devouring wrath . chap. viii . having discovered those capital sins for which we have just cause to think god hath been pouring out his anger against city & country ; let me now in the next place exhort you to mourn bitterly , for these and for all your sins : it is not enough that you mourn for the loss of a husband , of a wife , of a childe , of your goods , of your estate , of your houses ; this sorrow is that which the apostle calls worldly sorrow , 2 cor. 7. and it is so far from working comfort in the end , that it worketh death ; not only death temporal , but also death eternal : if this sort of men weep their eyes out , and their hearts out , for these carnal things , yet shall they no more partake of divine joy , than the tormented glutton doth of heavenly comfort . david's mourning for his son absolom was carnal , and did no way tend to his true comfort ; joab did justly blame him for his bellowing and howling for the death of absolom . this mourning may be found in pharoah ; such was esau's mourning for the loss of his fathers blessing . the prophet hosea tells us , that wicked men will howl upon their beds , for corn and wine , for the want or loss of temporal goods , hos . 7.14 . they can lament for these things , but cannot lament for their sins , or lament after god ; the loss of god and of christ , is not such a matter of mourning to them . neither is it available , to mourn meerly for the judgements of god inflicted upon us : oh how did cain mourn , when the wrath of god was upon him . so did pharoah under judgements ; and ahab humbled himself greatly ; so do the damned mourn to eternity in hell : the wicked mourn , not because they have sinned , but because they are punished : god no more regardeth the howling of sinners under judgement , than we regard the howlings of dogs when they are beaten . neither is all sorrow for sin , godly sorrow , yet this is an high degree of mourning . pharoah lamented his wickedness , i have sinned ; judas also lamented his grievous sin , i have sinned in betraying innocent blood , mat. 27.3 and now he mourneth in hell for his sin : and we have some examples of men , who sin and mourn , and then sin afresh , and mourn afresh , crying out , o my pride , o my drunkenness , o my swearing , o my uncleanness ! that the beholding their bitter mourning , would make a tender heart to mourn with them ; many such there are that mourn on earth for a fit , and mourn in hell for ever . prov. 5. 11 , 12 , 13. death-bed lamentation and mourning for sin , is not alwaies repenting mourning . neither are all that mourn under dreadful apprehensions of gods anger against them , and terrours upon them arising from their sense of sin , and apprehension of gods wrath , true mourners ; yet this like the former , is an high degree of mourning , yet below holy mourning ; such a mourner was cain ; the load of terrours upon his heart , pressed forth all his tears and complaints . there are such examples still of men , who in their fears of death and judgement , and agonies of conscience , do weep , confess their sins , resolve to forsake sin , and yet when they have ease , do sin again , and they are again as prophane , as irreligious as they were before , nay , they become more hardned in sin , and opposite to god and godliness than they were before . neither do all who mourn after grace and pardon , truly mourn ; yet this is one of the neerest degrees to spiritual mourning that is found in hypocrites . an unregenerate man may feel such a load of guilt upon his conscience , as that he may mourn after grace and pardon , yet not be comforted : as there is a temporary sorrow for sin , so there is in th●m a temporary desire after ease and deliverance from it . but all such as mourn in bitterness of spirit under their spiritual wants : mr. cartwright gives this as a reason , why in the beatitudes our saviour addeth mourning next to poverty of spirit , because the want of grace and gods favour is such a lamentation , that nothing quieteth them so long as they are without it . and though god by the hand of his bounty , give them all outward things liberally , as health , strength , riches , friends , yet still they mourn over their spiritual wants ; these are the true mourners , that complain for the want of spiritual riches . what is this worlds goods , if i have not the grace and favour of god ? as moses said , what is the presence of an angel , if we have not the presence of god with us ? so what is any thing ? what are all things ? if i have not gods favour , i am undone for ever . again , such as mourn bitterly for sin , they truly mourn . lam. 5.16 . wo to us , for we have sinned . woe is the time that ever i sinned against god ; wo is me that ever i did curse , swear , and blaspheme the holy name of god ; wo that ever i was drunk ; wo that ever i sinned against the lord : such a mourning was that of st. peter , he went forth and wept bitterly : wo is me that ever i did deny my lord and master . such a mourner was mary magdalen , who washed the feet of christ with her tears , and wiped them with the hair of her head : so david made his bed to swim , and watered his couch with tears , psal . 6.6 . again , such as mourn for sin , not only because it doth terrifie the conscience , but because it doth pollute and defile the soul ; who mourn for sin , not only because it is a soul-damning evil , but because it is a god-dishonouring evil , these are true mourners . thus david mourned , against thee , against thee have i offended , psal . 51.4 . this was that which troubled his spirit , that he should off●nd a gracious god , a loving father , and dishonour his holy majesty , and violate the holy law of god. moreover , such as mourn for sin , and repent for sin , that bewail and forsake sin ; these men are sorry after a godly manner , 2 cor. 7.10 . for godly sorrow worketh repentance to salvation , never to be repented of . these holy tears are very acceptable unto god , when our sins are put into the morter of our hearts , and there pounded with the pestel of compunction , and so brought into dust , and moistened with the waters of our tears , then is there made thereof a sweet smelling oyntment and sacrifice unto god , as one well noteth . the angels in heaven do rejoyce over one sinner that repenteth , luk. 15. they much rejoyce to follow such a sinner , carrying the tears , of godly compunction in his eyes , and of godly sorrow in his heart : which is not unaptly figured , luk. 22. where the disciples of christ went after the man which carried the vessel of water , and in that house prepared the passeover of the lord : so in a spiritual sense ; the man carrying this vessel of water , is the penitent sinner , whose heart and eyes are full of tears of godly sorrow , whom the angels following , do enter the house of his soul , and there do prepare an holy banquet for the lord ; for which cause st. bernard saith , the tears of holy penitents , are the sweet wine of angels ; because in them is the savour of life , the taste of christ , the smack of pardon , the health of the returned , the joy of reconciliation , and the sweetness of conscience . bonaventure saith , this is one reason why god made paradise , that our first parents might hate and detest sin the more hainously and eagerly , which had cast them out of so pleasant an habitation : god would therefore that adam should feel what hee had lost by his sin , that he might seek to regain another paradise by repentance , that he who had lost paradise on earth , should more earnestly seek after that heavenly jerusalem : so my brethren , you that have been lately driven out of your houses , by that lamentable conflagration ; god thereby sheweth you , that he would have you to hate and detest sin the more vehemently , which hath cast you out of your pleasant habitations ; god would have you to feel what you have lost by your sins , that ye may seek to regain better mansions by repentance ; that you who have lost your houses on earth , may more earnestly seek after a building of god , an house not made with hands , eternal in the heavens . chap. ix . sect . i. look to the ends that god aims at , in taking away this or that from you : his ends in it are diverse . 1. one end is to teach you , that there is nothing in any man , nor of any man that you can safely trust unto : man hath nothing in him that he may rely upon ; his best abilities will fail him in time of his greatest need . 1. for bodily strength , take the example of sampson , judg. 16.20 , 21. when he had dealt treacherously with god , in discovering to an harlot the strength he had received as a nazarite , he awaked out of sleep , and said , i will go out as at other times , but the text saith , he wist not that god was departed from him : then the philistines took him , and bound him , and put out his eyes , and made him to grinde in a mill : his strength now failed him , when he had need to make use of it , now he found he had no strength of his own to trust to , and was left wholly to the will of his enemies : if the lord leave a man to himself , his strength will soon fail him , whatsoever his strength and abilities bee . — so it is in multitudes of men , and combinations of men : who more vigorous than david and his men of war ; yet when he would have the people numbred , to see the number and multitudes of his people , the lord in three daies space cut off seventy thousand men by the pestilence , to shew him the vanity of trusting in numbers of men . there is no king saved by the multitude of an host ; a mighty man is not delivered by much strength ; an horse is a vain thing for safety , neither shall he deliver any by his great strength , psal . 33 , 16 , 17. 2. the abilities of the soul , whether natural or moral abilities , are not to be trusted to , eccles . 9.11 . thus saith solomon , i returned , and saw under the sun , that the race is not to the swift , nor the battle to the strong , nor bread to the wise , nor yet riches to men of understanding , nor yet favour to men of skill , but time and chance hapeneth to them all . 1. time : notwithstanding all their skill and cunning , unless god go along with them , they cannot bring their enterprizes to pass , be they never so wise and skilful ; unless god go along with rhem , they cannot take the fittest time to accomplish their ends and desires . and on the other side , time happeneth to them , that is , such a time happeneth to them , that casteth them into such straits and exigences , that all their wit and skill , and understanding cannot help them . some think they have so much wit , and so much forecast , so much understanding , skill , and foresight , as that they can shift and provide for themselves in the worst of times , as it is said of cato , hee was suae fortunae faber , let him live in any time or common-wealth , he would make shift for one : but solomon here tells us , that favour shall not be to men of skill , notwithstanding all their wit and understanding , they shal not be able to get the favour of those they do desire : and notwithstanding all their understanding , though they think they shall lay up wealth and riches to sustain them in a time of trouble , yet riches shall not be to men of understanding , neither shall they have bread to eat in a time of famine , thus time happeneth to them all . 2. chance also hapneth to them : no chance hapeneth to god , for he ordereth all things by his providence ; no contingency hapneth to him ; but many chances and occurrences happen to men beside their expectation ; many things happen to them above and below their expectation , contrary to their own wills , to their own waies and means , to their own ends , to their own thoughts ▪ projects and designs . achitophel relied much upon his wit , and gave evil counsel to absalom , 2 sam. 17.1 , 2. for thus he said unto him ; let me chuse out twelve thousand men , and i will arise and pursue after david this night , and i will come upon him while he is weary and weak-handed , and will make him afraid , and all the people that are with him shall flee , and i will smite the king only , and i will bring back all the people to thee ; and the man whom thou seekest , is as if all returned , so all the people shall be in peace ; and the saying pleased absalom well , and all the elders of israel . this plot was fairly laid , but chance hapned to him ; now hushai forsook david , and fled to absalom on purpose to defeat the counsel of achitophel ; and a strange chance it was that absalom should admit him to be of his privy council ; and yet more strange ! that he should ask his advice after achitophel's , whose counsel in those daies , was as if a man had enquired at the oracle of god , and that he , and all the men of war should prefer hushai's advice better than achitophel's ; thus chance hapned to this grand polititian ; that he immediately withdrew himself from the court. when he saw that his counsel was not followed , he sadled his asse , and arose & got home to his house , unto his city , put his houshold in order , and hanged himself . but none of these came as a chance to god , no contingency in this was to him ; for v. 14. the lord had appointed ( or commanded , as in the margin ) to defeat , and bring to naught the good counsel of achitophel , that he might bring evil upon absalom . 2. for courage and valour that neither is to be trusted to : bee a man never so stout hearted , let him have the heart of a lion , yet courage may fail the most valiant , when they have occasion to make most use thereof . who more valiant than joshuah and his army ; yet the little town of the men of ai smote the israelites , and the hearts of the men of war melted away like water , josh . 7.5 . their natural valour , proved then but a meer vapour ; for the lord withdrew himself from them , because of the accursed thing that was in the camp of israel , 1 sam. 14. chap. we read a strange story of jonathan the son of saul , that hee with one man , his armour-bearer , assaulteth a whole garrison of the philistines , killeth many of them , scattereth and pursueth them , and raiseth a great fear upon them ; and there was trembling in the host , in the field , and among all the people ; the garrison , the spoilers they also trembled , and the earth quaked , so it was a very great trembling , and the watch-men of saul in gibeah of benjamin looked , and behold the multitude melted away , and they went on beating down one another . vers . 15 , 16. yet this valour of jonathan was not to bee trusted to : for wee read , 1 sam. 28. chap. that saul gathered a great army together , to fight against the philistines , and chap. 31. when the philistines fought against israel , the men of israel fled from before the philistines , and the philistines followed hard upon saul and upon his sons , and jonathan with the rest of the army , fled away from the face of the philistines , and the philistines slew jonathan , abinadab , and malchishua , sauls sons , in mount gilboa . the reason why none of these things are to be trusted to , is because god is the only fountain of all those excellencies and good things , whether of body or minde , that are upon any men upon earth ; and therefore as the greatest , streams that run with the fullest current and carry the biggest vessels , if they be not continually relieved with a constant spring , they would soon fail , & leave their channel dry : so men of the greatest natural or moral endowments , unless they are relieved by a constant influence from heaven , from the fountain of life , they will soon wither and decay . ii. then much less is there any trusting to sin , or any sinful course . trust not in oppression . psal . 62.10 . do not study how by defrauding and circumventing others , you may enrich your selves , and work out your own ends , by base and wicked oppression : if a man would undertake some dangerous enterprize to the hazarding of his life , upon promise of some reward from another man , it sheweth he did relie much upon that man ; else hee would never make so dangerous an adventure upon such a mans woid : many men relie upon sins ; they promise fair , pleasure , profit , and hereupon they hazard their souls upon uncertainties : if thou trustest in any sin , thou wilt be exceeding vain , because sin is the greatest deceiver in the world : sin is deceitful all over , root and branch ; the inward lusts are deceitful , and all the issues , succours , roots and branches , that proceed from it , are deceitful . iii. god would have us also to understand , that there is no trusting to riches : riches are called deceitful riches , mat. 13.22 . they promise , or seem to promise much more than they perform ; they are therefore compared to thorns , by our saviour : many are taken with the green leaves , but are never sensible of the thorns that grow under them ; they bring many troubles to those that have them , and lay many loads upon their backs , and prove snares to their souls , leaving them under great discontent , and hindering the souls of many men , in the pursuit of eternal happiness . and many times they are deceived in the very thing it self , as to the ends themselves most aim at : prov. 12.26 . the way of the wicked seduceth them . v. 27. the slothful man rosteth not what he took in hunting . as hunters many times lose their prey ; sometimes the dogs eat it ; sometimes others catch it out of their hands . achan hunted after the wedge of gold , but lost his life by it ; and saul got fat cattle , but lost his kingdome by it . many a wicked man gets much wealth and riches , but never reap that comfort by them as they expect : neither do they get the blessing of god to sweeten those outward comforts to them , though they have them : and in the mean time perhaps their conscience woundeth them , and although they feed upon the sweet of gods creatures , yet they become as gravel in their bowels , like the book which st. john did eat , which was in his mouth as honey for sweetness , but bitter in his belly , rev. 9.10 . the remembrance how many men came by their wealth and riches , proveth very woful and bitter to them . finally , there is no creature to bee trusted to ; not friends : nor relations , nor great mens favours . surely men of low degree are vanity , and men of high degree are a lie , psal . 62.9 . the furest friend thou hast in the world , is not sure of himself , therefore thou canst not promise thy self , he will be sure to thee . sect . ii. a second and god aims at , is to learn you , that when men take too much delight in their outward comforts and enjoyments , it is his usual course to deprive them of what they esteemed most dear and precious . i have read of justus lipsius , a most learned man , who had a most choice library , and such a one as contained the primest authours ; for out of all parts of the world , what rare book soever could be purchased , either by price , or by entreaty , he had it in this his treasury ; so that his library was esteemed the most famous for books of all sorts ; nor had lipsius so great a delight in any thing in the world , as in being in this his rich study ; so that i may say , lipsius had even buried his soul here ; but behold a lamentable change ; what he had been , in so many years , with so great care gathering together , all , even all , was by one furious fire suddenly consumed ; what grief must this be to lipsius , at once thus to lose all these his precious delights and jewels ? the like hapned to john comenius , that master of learning , in this present age ; the story whereof he gives us in this manner ; in the year 1655. ( saith he ) the king of sweden brought in armies into poland , the event whereof was very unhappy to the gospel-professours ; especially to lesua , the chief city of refuge of the bohemian and silesian exiles , which although the very nobility of the kingdome , delivered up with other royal cities in the greater poland , ( as posnonia , calissia , wschowia ) into the hands of the swedes ; yet the polonians being afterwards stirred up , and again prevailing , there seemed a good occasion and colour for the utter overthrowing of lesna , the late odious nest of the hereticks , as they termed it ; which was done at the latter end of april by the permission of god , in the year 1656. where , as others suffered the loss of all their goods , so did i also in like manner . indeed i would have timely conveyed away my self , either for fear of some such tragical issue , or of a war of a longer continuance , and therewith of the hinderance of my studies amongst the noises of arms. and both the admonitions sent privily by drabicius , as also the exhortations of friends to hasten away from that strange country out of those flames , with invitations to come unto them , did spur me up . but i could not get a discharge from my people , nor would i leave my flock with scandal , it being verily an evil example , as they said ; until being oppressed on a suddain , and carrying away my life only for a prey , we were deprived of all ; for a foregoing rumour ( only for two hours ) of the enemies approaching to destroy us with an universal slaughter , raising a pannick fear , put the whole city ( the armed with the unarmed ) to flight ; and the enemy being not able to pour out his fury upon the citizens , he poured it out upon the city ; all the streets of the city ( after a light plundering of the principal houses ) being set on fire , and so burning for three daies together , that of a thousand six hundred house , four churches &c. nothing , truely nothing was left but ashes and rubbish . in which terrible fire , my little house also , with all my houshold stuff , was destroyed ; my library also , with my manuscripts , philosophical , and philological ( chiefly those which appertained to the garnishing of our own country language ; ) and my theological manuscripts , of more than forty years study , were consumed . even thus doth god many times deal with his chiefest favourites , hee either depriveth them of what they esteem most dear and precious to them ; or else denieth what they most eagerly pursue . i will also give an instance of another kinde ; the lord giveth to parents perhaps a beautiful , docil , ingenious , and towardly childe , which for his pregnant wit , carrieth away the bell from all his school-fellows ; but upon a suddain death croppeth off this rose-bud , and the hopeful youth dieth in the prime and flower of expectation ; oh now how excessively do his parents weep and lament ? and it may be conceived , they inwardly think , what they blush to speak ; as , why did god give us such a son as this , since he was determined to snatch him away so soon from us ? had we not affliction enough before , but must this heap of misery bee added to all the rest ? but god takes away such comforts as these , and he will have us to subscribe , it ought to be so , and for that cause god takes away our dearest relations and best comforts sometimes from us , that we may see our errour , in placing too much of our love upon these things , and give god the very yolk of our hearts , sect . iii. a third end god aims at , is to reduce wanderers , and to spur them home again unto himself , that move slowly towards him . wee may learn wisdome from the very brute beasts ; these if they be put into a coach , chariot , or cart , and be lashed with whips , or pricked with goads , they are sensible it is for their exorbitancy , or because they move too slowly ; wherefore they come presently into the way again , and make more haste and speed in their journey . certainly when god brings great losses and crosses upon us , he would have us thereby to begin to ruminate and think with our selves , verily , i have wandered and gone out of the way of the lord , behold this fire that hath consumed my goods , calleth me to return again ; oh whether should i have run , if the lord had let me alone ? but suppose that i did go the right way , yet sure i did but creep as a snail in it ? these losses do read lectures to me of a neglected duty ; therefore i now resolve to put on a little faster . absalom had by his servants often desired joab , the captain of the host , to come unto him , but hee came not , 2 sam. 14.29 . but what absalom ? therefore he said to his servants , see joabs field is near mine , and he hath barley there ; go and set it on fire ; and absaloms servants set the field on fire ; then joab arose , and came to absalom , unto his house : in like manner the lord dealeth sometimes with us ; the lord sends out his messengers from time to time , declaring that it is gods will and pleasure that we should come unto him , but in the time of our ease , of our health , of our prosperity , we refuse to come unto him , but when god fireth us out of our nests , burneth up our corn , consumeth our goods , our substance , then we begin to be more gentle and tractable , and presently think of returning to him , from whom we have gone astray . certainly hawks will not come to the lure until they be empty ; eusebius emissenus said of the prodigal , luk. 15. that hunger brought him home , whom saturity and fulness , had driven away from his fathers house . it is reported of wenceslaus king of bohemia , when as his army was routed , and all his forces dispersed , and himself was taken prisoner , being asked how he did , and what courage he had now ; he answered , never better : for while he was so invironed with his strong army , he very seldome thought on god , but now being stript of all these fading helps , he placed all his trust and hope in god , who would heartily embrace those that came unto him , and never forsake those that trusted in him . sect . iv. a fourth end god aims at , in taking away these things from us , is to have us to be instructed in this , that mans life consisteth not in the abundance of the things which he possesseth , luk. 12. 15. by life two things are understood , 1. that a mans happiness doth not consist in the abundance of the things he doth enjoy ; only christ , and a right to , & assurance of heaven , that is a mans happiness in this life , and the fruition of christ and heaven hereafter , is the eternal happiness of a man : lazarus was an happy man , though he had nothing , and dives a miserable man , though he had abundance . earthly-minded persons seek for satisfaction from earthly things ; therefore there be many that say , who will shew us any good ? ( 1. ) such a satisfying good , as may make our souls happy ; they look downward , and think to find this happiness in outward things . but david opposeth his resolved choice to their vain wandring desire ; lord , lift thou up the light of thy countenance upon me ; as if he had said , i know where to have enough , lord let me enjoy thee , and have the light of thy countenance shineing upon me , and i am satisfied : then he speaks of his former experience , that formerly he had found satisfaction from god. thou hast put gladness in my heart , more than in the time that their corn and their wine encreased , psal 4.6 , 7. as if he had said , the fullest barns and wine-cellars cannot yeeld that content to an earthly heart , that my soul hath formerly found in thee ; when they are as full as they can hold , yet their immortal soul is not satisfied ; but i by enjoying thee am fully satisfied : then david compareth the satisfaction he had found in god , not only with the abundance of these things , but with the encrease of them ; for it is the encrease of outward things that is apt to win the heart : a lesser estate encreasing doth more win the hearts of natural men , than a greater estate not encreasing : but david found more content in god , than worldlings did , not only in the abundance , but also in the encrease of corn and wine . lastly , saith he , thou hast put gladness into my heart . ] thou hast infused it into my soul : it is god that sheddeth sweet consolation into the spirit of a man ; he doth not only give matter of joy , and ground of comfort to a believer , but giveth , as it were , the very affection of it to the soul . as for earthly things , they put not comfort into our hearts , if a man will have any good from them , he must extract and draw it out ; and when the heart and the world do close most , yet it then falls short of satisfaction ; but god doth put gladness into the heart , and he can satisfie it . 2. by life is meant likewise , that although a man had never so many possessions , had an house full of gold and silver , yet all his wealth cannot prolong his daies , nor adde a minute to his life ; as if our saviour should reason thus ; i wonder to see men take such great pains for the things of this life , to toil and labour in a restless manner : if every pound they got and had , would adde a day or year more to their lives , there were some reason why men should thus toil for riches : but can a rich man redeem his life from death with thousands of gold and silver for a day ? would not a rich man that feareth death and hell , give a world ( if he had it ) that he might not die and be damned , and yet ten thousands of worlds cannot redeem a mans soul from death and hell ; therefore why are men so greedy after these things that cannot make their lives any longer ? let us take a view of the parable which our saviour spake upon this very occasion of a rich farmer , wherein several things are to be observed . 1. his trade was very gainful , intimated by his ground , which brought forth plentifully , the world was coming on upon him apace . 2. he had heaped together abundance of riches , he had so much , he could not tell where to lay them . 3. see what he resolved upon , viz. to follow his pleasures and contentments without all controul ; as the proverb is , what is a gentleman more than his pleasure ? he would take his pleasure as well as the best man in his country ; he would play the glutton , and hunt , and hawk , and whore , and drink , and swear , and swagger , and let him see what man would dare controll him , he would make the town and country too hot for him . thus saith he to himself ; soul , thou hast riches enough . ] and that not for a day , or a moneth , or a year , but for many years : go take thy pleasure , eat , drink , and be merry ; thy abundance of riches will maintain thee in it ; here you see the prosperity of a rich covetous fool . mark now the end and conclusion of him ; behold the lamentable tragedy of an earth-worm ; behold what god saith unto him , thou fool . ] he was but a fool for his labour ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insipiens , an unwise man , so the word signifies ; one that lived by sense like a bruit , not forecasting for the future . this night they shall take away thy soul . ] mark the words , this night . ] thou hast to day promised thy self long life , mirth and pleasure ; thou art deceived , thy riches shall not lengthen thy life , for this night thou shalt die , they ( i. e. the devils ) shall come and take away my soul . ] and thou that didst dream of many years pleasure , shalt burn in hell to eternity . salvian hath a good meditation on this place : with his goods he prepareth happiness for others , misery for himself , mirth for others , tears for himself , a short pleasure for others , everlasting fire for himself . his heirs that enjoyed his riches , did game , eat , drink , and were merry , and this poor covetous wretch was howling and roaring , weeping and wailing in hell . now see our saviours use of this parable : so is he that layeth up treasure for himself , and is not rich toward god : that is , so is every covetous wretch , that laboureth more for temporal riches , than for grace and godliness , such a one is a fool , though he gets abundance of riches ; such a one will god cross in his plots and purposes , and when he thinks to enjoy his pleasures , then god will cut him off , and throw him into hell , his children after him shall spend his wealth , he shall be tormented in hell , when they are merry and jovial upon earth . sect . v. a fifth end is , that thereby we may learn to mortifie our selves : clemens alexandrinus spake to the purpose : the vine turneth wild , and degenerateth , unless it be pruned : man proveth exorbitant except he be scourged : for as the luxuriancy of the vine-tree runneth out into wilde branches , except it be cut and curbed , and bringeth forth but a few grapes , and those bitter ones ; but when it hath endured the pruning knife , it produceth soft , thick clustered , and sweet grapes : scarce is it otherwise with man , for unless he be daily purged by losses , crosses , sorrows , he runneth out into lewd courses , as the vine into leaves , and is hardly reduced to a due conformity to the will of god : but when the hooked sickle of calamity biteth him , then he bringeth forth the fruits of repentance and mortification . our corrupt appetite alwayes lusteth after forbidden fruit , and is by an unbridled itching , carried headlong into dangerous precipices ; here the most wise god represseth the hasty course of this unbridled kicker , while he meeteth him with losses , crosses , and calamitous incumbrances , and so this wilde colt is tamed . now because we are as fearful to meddle with mortification , as the dog is to drink of nilus , therefore our most gracious god doth exercise us with losses and fiery tryals , that by them we may be the more ready to mortifie our corruptions . the scripture sets it forth by a full expression , viz. the crucifying our lusts and the affections thereof , gal. 6.24 . in allusion to christs crucifying : observe the manner of his death , his hands and feet were nailed to the cross , the souldiers thrust their spears into his side , it was neer the heart of christ : thus must we do with our sins , we must run the spear into the very heart of sin , and we must nail the hands and feet of our lusts : nail the hands ( 1 ) the outward acts of sin , and nail the feet , that so we might not walk any more in the lusts of our flesh , as we have formerly done ; that look as job after his manifold losses and sore tryals , said , lord i have sinned , i will do so no more : so do thou say , lord i have a proud heart , i have walked within my house in pride and loftiness , i have boasted of my great wealth and substance , i will do so no more : lord i have bad an unclean heart , full of filthy thoughts and affections , i will be so no more ; here is a mortified man. if you would have your losses and crosses sanctified , consider with your selves whether your earthly members be mortified , or do you walk still in the vanity of your minds ? do you still keep up your former conversation ? are your lusts your centurions still ? do you obey them ? if so , then have your losses done you no good at all ; this is the end that god aims at in sending these visitors to you , to clip your wings , that you be not as birds that flee away from their masters . let these therefore excite you to do with your body of sin , as they were to do with the house that was over-spread with leprosie ; they were to rase it down to the ground , and carry all the rubbish without the city ; so do you rase down that body of corruption , and put away your lusts , that abominable rubbish of sin from among you . sect . vi. a sixt end is , that you may bee the better fitted to compassionate others in the like condition : it may be many of you , when you were full , and knew the want of nothing , and had all things about you according to your hearts desire , you were then so blinded with your own self-love , with your pleasures and inordinate lusts , and desires of your own ease and profits , that the distressed saints might starve and sigh and mourn , and yet you consider'd it not ; whether others did dance for joy , or mourn for grief of heart , it was all one to you ; so long as you could hear the melodious noise of the viol , and drink wine in bowls , you regarded not the afflictions of joseph ; so long as you had your backs clothed with rich apparrel , and your bellies filled with variety of dainties , and could dwell in your stately edifices , and warm ceiled houses , you never thought upon the hunger and cold of the poor and needy , and the miseries of those that scarce have a hole to put their heads in ; you were often acquainted with the pinching wants of your miserable brethren , yet perhaps your hearts were nothing affected with pitty and compassion toward them ; you had hearts of stone , who could hear the cries of the oppressed , and look upon the pale-wrinckled faces of famished persons , and hear them sighing and bemoaning their extremities and yet your bowels yearned not over such ; how many nabals are there that could see david in hunger , and yet their hearts dead within them ? cursed edomites , who could behold the ruine of zion , and mourn not over it ? how many were there among you , that had abundance of this worlds goods , and yet were niggardly in releiving and refreshing the bellies of the poor : as for themselves , they felt no hunger , but had their full tables every day , yet suffered they poor lazarus to go away without crumbs ; they had changes of apparel , and some of them lay by till they were moth-eaten , yet suffered they christ in his members to go naked : cursed chams , that would not cover their brothers nakedness . how many among you , had abundance of all things , and yet gave poor pittances , god knoweth , and that with murmuring and repining hearts ? parting with their alms , as narrow-mouth'd pots do with liquor , with much bubling , who like grapes , yield no liquor unless they be pressed . oh how dwelleth the love of god in such , saith the apostle ? what a sun in the heavens , and not light ? what a fixed star , and not shine ? what fire , and not give heat ? these are strange things in nature . so i may say , what love to christ , and no compassion to his members , no relief , no bounty ? it is as strange as to see the sun full of darkness ; certainly the love of god dwelleth not in such flinty hearts . therefore doth the lord take away our houses , our goods , our dearest outward comforts sometimes , for this end , that we may have a fellow-feeling of others miseries . they are usually the most pittiful to others , who have suffered great losses and miseries themselves . he that hath been pinched with poverty , will easily be brought to pitty those that are poor and needy : he that hath been sick and weak , will be ready to commiserate those that are visited ; he that hath lost all his goods , been tossed from post to pillar , and stripped out of all his estate , will presently relent at others grieved in the same kinde . being diversly afflicted and distressed , we learn with that tyrian queen to say , non ignara mali , miseris succurrere disco the sense of evils makes me to bemone , and succour them who under suffrings groan . you may plainly see there was such bowels of compassions in the saints in scripture . what is the whole book of lamentations , but a large commentary , or description of jeremiah's compassion toward jerusalem ? though god had provided well for the particular comfort of him , yet jerusalems miseries did embitter his comforts , and turned all his wine into water . how tenderly affected was job , with every particular mans distress ? when the ear heard me , then it blessed me ; and when the eye saw me , then it gave witness to me ; because i delivered the poor that cried , and the fatherless , and him that had none to help him . the blessing of him that was ready to perish came upon me , and i caused the widdows heart to sing for joy . i was eyes to the blind , and feet was i to the lame , i was a father to the poor , &c. job 29.11 , 12 , 13 , 15 , 16. this the apostle calls a refreshing of the bowels of the saints ; which is a metaphor taken from such , as being almost faint with a great heat , do finde some shady place to cool them ; such is relief to our needy brethren . till we have been in misery and necessity our selves , we shall scarce afford our distressed brethren , any more than lip-compassion : alas poor man ! he is in great wants , he is in a miserable condition , it grieveth me to see him , this is all ; this is that which the apostle james taxeth , jam. 2.15.16 . if a brother or sister be naked , and destitute of daily food : and one of you say unto them , depart in peace , be you warmed and filled , notwithstanding you give them not those things which are needful to the body , what doth it profit him ? your lip-love , and your lip-compassion , is no comfort at all to him ; christ will throw such compassionate hypocrites into hell : where there is no relief from the hand , there is no pitty nor compassion in the heart ; a niggardly hand is the index of an iron heart : this compassion is no other than painted fire to a cold hand ; it is true what a very reverend man said ; miseratio divitum sine benignitate , est illusio miserorum . rich mens pitty without bounty , is a mocking of the poor in their distresses . sect . vii . another end that god aims at , in taking these outward things from you , is that himself may bee your portion ; he is the portion of his people . thou art my portion o lord , psal . 119.57 . the prophet calleth god , the portion of jacob , jerem. 10.16 . the vine is the drunkards portion ; mammon is the covetous mans portion ; pleasure is the voluptuous mans portion ; gods wrath is the wicked mans portion , upon the wicked he shall rain snares , fire and brimstone , and an horrible tempest , this shall bee the portion of their cup , psal . 11.6 . outward sorrows , inward graces , and god himself , are the godly mans portion , and the kingdome of heaven is his inheritance . true it is ! some of gods people have these outward things also , but they have them not as their portion ; and many times he takes them from those that have them , that they may make god their only portion , therefore david saith , the lord is the portion of mine inheritance , and of my cup , psal . 16.5 . the meaning is , the lord is to me instead of house and land , of meat and drink , and all necessaries for this present life . as the apostle saith , heb. 6.13 . because god could swear by no greater , therefore he sware by himself : so it may be said in this case , because god could give no greater portion to people , therefore he gives himself unto them . and when they are stript of other things , yet even then they have god to live upon . wherefore did god keep israel forty years in the wilderness , and made them to hunger and thirst , and fed them with mannah , which neither they nor their fathers did know ? was it not to this end , that he might make them know , that man did not live by bread only , but by every word that proceedeth out of the mouth of the lord , doth man live , deut. 8 3. what doth a great rich heir live upon , but this portion ? hee may have many other conveniencies , but hee chiefly makes account of his portion for his livelyhood . god is an all-sufficient portion ; whosoever hath him for his portion , hath enough ; there is enough in him to supply all our wants : the creatures at best , can but supply this or that particular want ; but my god , saith the apostle , shall supply all your wants . all other portions are defective , but this sufficeth all : some things give health , but not comfort ; some things give comfort , but not honour ; some things give honour , but not satiety . still the shooe wrings in one place or other , there is something or other wanting to us : but god is an all-sufficient portion to the soul ; he is health to the sick , wealth to the poor , honour to the despised , an habitation to the distressed ; he is all that we need or can desire , yea , he gives abundantly more than we are able to ask or think . god is of all other , the most transcendent portion , for communicating , for security , for certainty : wee may bee robbed of our other portions , or they may be lessened , diminished , burnt , spent , consumed ; but here is an abiding portion ; god is my portion for ever , saith asaph , psal . 73.26 . hee is an everlasting portion . this god is our god for ever and ever , he will be our guide even unto death , psal . 48.14 . god is a most sure and certain portion , and many times when gods children have least of the things of this world , he giveth most of himself to them , in whom is every good and perfect gift , and all things richly to enjoy . aaron had no lot among his brethren , but god saith to him , i am thy part , and thine inheritance among the children of israel , num. 18.20 . so it is with all gods children when they are stript of all , then god is their portion , and their inheritance : hence a beleever may conclude , the lord is my portion , therefore i shall not want ; surely mercy and goodness shall follow me all the daies of my life : hee that hath the sun , can never want light ; he that hath a fountain , can never want water ; and he that hath the most high god , the possessour of all things , can never want any thing that is good for him : it is an infinite advantage to bee heir of all that god hath to give , both in heaven and in earth : well may hee say , when i have nothing , yet i want nothing , because i have god who is all things to me : the lines are fallen to me in pleasant places , yea , i have a goodly heritage , psal . 16.6 . chap. x. if god doth & may take away from us what he pleaseth , then under your great losses learn to acknowledge god the author of all the evil and afflictions that have come upon you ; perhaps you are ready to cry out on this or that instrument , this or that thing . when peter drew his sword in the defence of christ at the mount of olives , and struck off the ear of malchus , the lord presently said unto him ; put up thy sword into thy sheath : shall i not drink of the cup which my father hath given me ? joh. 18.11 . might not one say , lord why sayest thou , thy father put this cup into thine hand ? this cup , did not judas iscariot thy disciple , did not annas and caiaphas , did not herod and pilate mingle it ? did not those five apothecaries compound and make up this very wormwood , this meer aloes , this bitter gall ? why then sayest thou , the cup which my father hath given me ? this cup was the cup of his sufferings , which god put into his hand , ut pater , non ut judex ; as a father , not as a judge , saith rupertus ; amore non irâ , voluntate , non necessitate , gratiâ non vindictâ ; it was of love , not of wrath , it was voluntary , not of necessity , it was of grace , not of vengeance , that this cup was given to him : this cup , saith christ , cometh to me from a most loving hand , is it not fit that i should drink it ? the father drinketh to me ; and though there be many things which commend this cup , as the restoring and redemption of the world , the enlargement and augmentation of the kingdome of heaven , yet above all these my fathers hand doth most of all commend this cup unto me : it is indeed a most bitter cup , but my drinking it will be profitable to many people ; therefore because my father gives me this cup to drink , i will drink it . as my father gave me commandment , so i do , joh. 14.31 . and saith he , luk. 24.46 . ought not christ to have suffered these things ? we are apt under our losses to cry out , such a one hath done me a mischief , the devil set such a one on to fire my house , to consume my goods , satan himself hath thrown down his thunderbolt upon me : oh such complaints are foolish ; as it pleased the lord , so things have been , are , and shall be done ; nay , so they are best done ; not so much as one hair of thy head falleth to the ground , but god foreseeth and willeth the same : what hurt is it if fire consume thy house , if god himself be thy habitation ? what evil is it though an enemy tear thy body to pieces , when as thy god numbreth thy hairs ? whosoever was the apothecary to mingle the cup , yet drink it off if thy father put it into thy hand . the prophet micah saith , that evil came from the lord to the gate of jerusalem , mic. 1.12 . behold against this family do i devise an evil , from which ye shall not remove your necks , mic. 2.3 . shall there be evil in a city , and the lord hath not done it ? all losses , crosses , all evils of punishment do come from god , and from his divine will. god is not the author of any sin , but he is the author of all punishment for sin , nor are we hurt by him , but only corrected for our amendment , saith origen . remember this word , saith s. august . the lord hath given , the lord hath taken away , as it pleased the lord , so come things to pass . they were unjust who sate by job on the dunghill , yet he was scourged and received ; they were spared to future punishment ; god reserveth all to his own judgement : good men labour , and are punished as sons ; the wicked rejoyce , and are punished with condemnation : that which afflicteth us , shall exercise us , not hurt us . chap. xi . if god hath taken all away from you , then content your selves with gods promises ; if thou hast an interest in the promises , thou hast enough : answer all wicked worldlings as esau did jacob , i have enough , i have enough my brother ; so say thou , i have a heavenly mansion in the promise , which is more worth than my earthly house which is consumed ; i have heaven in the promise , which is more worth than a thousand worlds in present possession : eternal glory is better than fading honour , eternal delights are better than momentany pleasures , eternal habitations are better than our clay-tabernacles ; what if i have lost my goods , in heaven there is a more enduring substance , worth more than all present enjoyments ? what if the world be a wilderness , so long as i have canaan in the promise ? and thither i am going . oh how good is it for christians to store up promises afore-hand , and to let the word of god dwell richly in our hearts , especially the promises , which are the quintessence of the word : we use to say of a rich man , he is worth god knows what ; this may we say truly of him who is rich in promises , we are subject to variety of estates and conditions here ; no mans mountain is so strong , but it may be removed . now as the astronomers say , there is no herb growing on the earth , but hath its star in heaven from which it receiveth sweet influences ; so there is no estate or condition , wherein a christian possibly may be in this life , but there is a promise to it in the holy word of god , from which he may receive sweet influences by faith . and considering that all promises are yea and amen in christ ; under all your losses and afflictions labour wisely to apply them , depend on christ in them ; he will faithfully perform all and every promise in due time to thee , for faithful is the promiser : urge him with his promises , produce to him his hand and seal , lord thou hast promised this or that good thing , oh make it good , be it to thy servant according to thy word : that soul may walk on thorns , on tempestuous seas , whose feet are shod with the promises ; he may walk in the very valley of the shadow of death , who hath the staff of a promise in his hand : he may fear no ill , but expect all grace , glory , and every good thing , who hath a promise from christ . chap. xii . study to behave your selves christian-like under all your losses : endure them patiently , thankfully , chearfully , with submission to the will of god. sect . i. learn to bear them patiently , what the apostle saith of the distressed hebrews after the spoiling of their goods , ye have need of patience , heb. 10. so may i say to you that have sustained the loss of your houses , goods and possessions , ye have great need of patience . as souldiers have need of good boots or shooes to save their feet and legs from being hurt with gravel stones , thorn-bushes , sticks , or other impediments that may either lie or be hurled in their way : so a christian-souldier being armed , and having his feet shod with patience , may by help thereof pass the pikes , and go thorow all losses , crosses , and calamities , that may betide or befall him in the warfare of this world . in patience possess ye your souls , saith our saviour , luk. 21.19 . as faith gives us possession of christ , so patience gives us the possession of our selves . an impatient man is so far from possessing himself , that he loseth himself , and tearing himself in his passion , throws all reason out of door , whereupon follows a great loss ; the dominion of the mind is not attained but by patience , the soul is not possessed by your deep counsels , nor by your prudence , nor by your wealth , but by your patience . impatience exposeth a man to the greatest hazards and dangers : if the waggoner hath not reason enough to guide the waggon , saith augustine , but suffereth the horses to have their heads , they will draw both him and it into destruction : the impatient man is void of reason , and so exposeth himself to ruine , he createth a constant trouble to himself , his life is a burden to him , and he enjoyes the possession of nothing with comfort , that hath not the possession of his own soul : when people are impatient under every petty loss or small cross , the lord in just judgement lets greater crosses to befall them to disquiet those that have impatient spirits ; and let them expect it , they must look for trouble and vexation all their daies , that give way to this evil of impatience . god in his providence hath thrown you out of possession of your houses ; what a sad thing were it for you to be thrown out of the possession of your selves by impatience ? impatience , saith one , is the daughter of satan , and the parent of folly and madness . an impatient man for the loss of a peny will throw away his purse , and if he hath lost but an handful of corn , he is ready to fire the whole field . i have read of a noble man that was lord chamberlain to the emperour rodolphus the second , that bringing some water for the emperour to wash his face in a vessel of chrystal covered , by his default and negligence the cover fell off and was broken ; whereupon the emperour in a great rage took and threw the vessel likewise to the ground , uttering these words ; let the devil take the horse , since he hath got the saddle : so by one impatient act he cast away four hundred crowns , for at so much the chrystal was valued . thus a light and lesser evil is oftentimes doubled with a greater , and small losses through impatience do become great and extraordinary damages . patience sweetens every loss , and takes away the weight and burden of afflictions : patience to the soul is as the lid to the eye ; for as the lid being shut , saves it from many things that would annoy it ; so patience coming between the soul and that which it suffereth , is a great safe-guard thereunto : patience is a sovereign remedy against all losses and crosses , it cureth all ; it keeps the heart from envy , the tongue from murmuring , the hand from revenge , it overcometh our enemies without weapons , it makes a man a living martyr without fire or sword ; suppose a man be brought very low in his outward estate , yet if he be patient , he feels the want of nothing ; it is all one not to have the world , and not to need it ; he that doth not want , hath enough , patience gives contentment in the midst of want , and then a man may be said to abound ; it is all one to be without losses and crosses , and patiently to bear them : no affliction , no loss can be heavy to the patient soul , for patience wheresoever it is , it beareth all . sect . ii. study to bear your losses thankfully ; in everything give thanks , saith the apostle , for this is the will of god in christ jesus concerning you , 1 thes . 5.18 . hear how excellently chrysostome speaks to this purpose ; this , saith he , is the very will of god , to give thanks alwayes ; this argueth a soul rightly instructed . hast thou suffered any evil , if thou wilt , it is no evil , give thanks to god , and then thou hast turned the evil into good ; say thou also as job , when hee had lost all , the lord hath given , the lord hath taken away , blessed be the name of the lord ; and what evil hast thou suffered ? what is it , a disease ? this is no strange thing to us , seeing our bodies are mortal and naturally born to suffer . what! dost thou want money ? this may bee gotten here , and lost here . art thou slandered and disgraced with calumnies by enemies ? thou dost not so much suffer injury herein , as they who are the authors ; for he who beareth the evil , is not the transgressor , but he that doth it ; whatsoever evils or losses therefore do oppress thee , give thou thanks , and thou hast changed the nature of them : let us not therefore ( as that father adviseth us ) fret , and vex , and fume . job then did more deeply wound the devil , when being stript out of all , hee gave thanks to god , than if hee had distributed all to the poor and needy ; for it is much more to be stript of all , and yet to bear it patiently , generously , and thankfully , than for a rich man to give alms ; as it here happened to righteous job . but hath fire suddenly taken hold upon thy house , destroyed thy house , and consumed thy whole substance ? remember the sufferings of job ; give thanks to god , who could , though hee did not , have hindered that mischance , and thou shalt bee sure to receive as equal a reward , as if thou hadst put all into the bosome of the indigent . this he repeateth over again , and saith , thy reward being thankful , is equal to his , who gave all he had to the poor . chrysostome speaks further to this purpose , to them that are apt to be dejected at their poor and low estate in the world . it is fit , saith hee , that not only rich men , but even such as are cast down with poverty , should give thanks to god ; not only the healthy , but as well the sick also ; not only such as are in prosperity , but also such as live in adversity , it becometh the saints to bee thankful ; it is no such wonder , if men who live in the affluence and abundance of wealth , be thankful ; but when our poor ship is weather-beaten with storms , and driven with tempests , then is the time for the trial of our patience , long-suffering , and thanks-giving : hereby job got the crown , and stopped the mouth of the raging adversary , plainly shewing that hee gave thanks to god , not only for the vastness of his wealth , but likewise for the great love which he bare to god , even for his affliction . to give thanks in adverse and cross affairs , argues a minde truly grateful and wise : when thou givest thanks for blessings which thou hast received , thou payest thy debt to god ; but when thou givest thanks to him for evils , then thou makest god thy debtor : in the first thou art the debtor , but in the latter thou makest thy creditour to become thy debtor . as therefore we respect and love our physician , not only when he giveth us restoratives , but likewise when he sendeth us corrosives ; not only when hee feedeth , but when hee pincheth us ; not only when hee giveth us liberty to walk abroad , but also when hee maketh us close prisoners within ; not only for annointing , but also for launcing us ; for though the things which be done are contrary , yet the end of both is for our good , viz. for restoring us to health ; so must wee for all things praise and magnifie god , and that the more , because the physician is a man , and may miss of his end and aym ; but god cannot , because of his infinite wisdome and knowledge : therefore also we must give thanks to god , not only when he giveth us our hearts desire , but also when our petitions seem not to bee regarded ; for when god denieth any thing to his children , he is no less a father to them , than when hee granteth their requests ; for wee know not what is conducing to our good , so then whether we be masters of our desires and wishes , or whether wee miss of them , yet must wee give thanks . thus chrysostome . to this purpose , thomas de kempis speaks excellently , in his book of the imitation of christ . i give thee hearty thanks o lord my god , that thou hast not spared my faults , but hast visited me with thy stripes for them ; inflicting griefs and sending sorrows within & without ; thy correction shall instruct me , and thy rod shall tutor me unto salvation . gregory speaks sweetly to this very purpose . who can be unthankful even for blows , when as he went not out of the world without stripes , who came into , and lived in it without faults ? therefore he is of a right judgement , who not only praiseth god in prosperity , but also who blesseth his name even for calamities : if thou shalt by thanksgiving in adversity gain gods peace with thee , things which were lost , shall be restored with multiplication , and moreover eternal joys for the time of thy sorrow shall be surely added . thanks must bee given to a father for his scourges and severest discipline ; for the blows of a father , are better than the kisses of an enemy . sect . iii. labour to bear your losses chearfully : st. august . speaking of the great joy and courage which the christian martyrs had in the midst of their losses and sufferings , hath this expression ; doing and suffering such things , they rejoyced and shewed themselves glad : it was a pleasure to them to obey all his commands , who had suffered more for them ; their inexplicable reward set their hearts on fire . the hebrews took with joy the spoyling of their goods , knowing in themselves that they had in heaven a better and enduring substance , heb. 10.34 . the lords corrections to his children are very comfortable ; god's rod , like aaron's , is a blooming rod , st. james implies no less , even in the first exhortation , which he giveth to the churches of christ ; for even immediately after the inscription of his epistle , he saith , count it all joy , my brethren , when , you fall into divers temptations , or tribulations , jam. 1.2 . joy is to bee found in the sharpest trials wherewith god doth exercise his children . true it is ! no grievous loss or affliction in it self ( if a man turn his thoughts upon it , and upon the smart of it ) is comfortable ; for it is an evil , and depriveth us of some good ; but the right consideration of the author of it , of his great love toward us ; of the minde with which , and the end for which he laies it on us , may make it very comfortable to us . as when a man hath a very dangerous wound in any part of his body , and a searching , drawing plaister , if applied unto it , to get out the corrupt blood , that may be made for the cure of the wound ; there can be no comfort in the plaister , as it smarteth , yet comfort in it , as it giveth hope of a perfect cure : so in this respect , there being many sores in our souls , and much corruption in them , these afflictions are like searching and drawing plaisters , and are not joyous in respect of the smart , but in respect of the hope they give us that we shall be healed by them ; yea , in regard of the beginning of healing , which we feel by them when they are upon us , for even then shall a christian begin to feel a vent given to the putrifying sores of his heart , and the lusts and corruptions of the same , beginning to languish , which yeeldeth some degree of present comfort ; but moreover , the lords rod is joyous in regard of the future issue ; and howsoever it may smart as to present sense , nevertheless afterward it yeeldeth the peaceable fruit of righteousness to them who are exercised thereby , heb. 12.11 . so david , after his afflictions were over , found it was good for him that he was afflicted : was it not good for david , that his shepherds crook was changed for a scepter , that his mean hood was turned to an imperial crown , that he was advanced from the sheepfold to a majestick throne , that from wearing shepherds weeds , he was brought to be cloathed in purple ? these things were good , and david was no way unmindful of those large benefits . he took it for a singular great favour that god took him from the sheepfold , from following the ewes great with young , and brought him to feed jacob his people , and israel his inheritance ; but yet he esteemed it a far greater favour that god had humbled him in the state of royalty , as he was when he fled from absalom his son : therefore david reckoneth this among the choicest blessings , and saith ; it is good for me that i have been afflicted ; this i esteem more precious than if thou hadst given me thousands of gold and silver . why was this so good for david ? that i might learn thy statutes . hitherto i have been altogether unacquainted with the language of that heavenly court , i was a stranger to thy divine law , but i am become a great proficient in that school , where none are good scholars but such as are humbled by the rod of correction . great losses and crosses do put into our hands the torch of wisdome , and great tribulations do make us truly wise , and though they seem to be very unpleasant , and are many times very unwelcome , yet they are lectures of holy discipline , and therefore we ought to bear them cheerfully . sect . iv. labour to bear your losses with submission to the will of god : many heathens from a stoical apathy , from vain-glory , and a vain affectation of praise , from pride and stoutness of stomack , have endured the severest torments , and suffered the loss of all things with great undauntedness of spirit , and meerly upon certain carnal grounds , and for sinister ends . as 1. that impatience is no part of manhood , but meer childishness of spirit . 2. that impatience may much aggravate , but cannot ease us of our troubles , or remove them . 3. because others suffer with them , it is the common lot of mankind to suffer . 4. because there is an inevitable necessity that they must be born ; feras non culpes , quod vitari non potest ; that must be borne that cannot be avoided , saith seneca . 5. because they cannot last alwayes , therefore they will endure them . but as august saith well , there is no true virtue where there is no true religion ; they are not right , unless they be fruits of the spirit . true religion teacheth us to bear losses , and endure afflictions out of love to god , and in obedience to gods command , and with submission to his will. there are some who are possessed with a spirit of obstinacy , that they disdain to bow under the yoke , and ( though the rod smart never so much ) to testifie any submission or remorse . pharaoh was such a one ; how terribly did god lash him with a ten-stringed whip , yet still he hardens his heart against him , and relenteth no more than if he had struck upon the side of a rock : and ahaz was such a one , he is branded and stigmatized for it , 2 chron. 28.22 . god for his wickedness had delivered him up into the hands of his enemies , and they held him in captivity and thraldome ▪ yet in the time of his distress he did more trespass against the lord ; this is that king ahaz . now the ground of true patience is the will and pleasure of god. the orator in his definition of patience , made it to be a voluntary and constant suffering , honestatis & utilitatis causâ , for credit or for profit sake : but it is not credit or profit that we must aim at in the bearing afflictions , but we must have an eye to god in it , and it must be for his sake altogether , whatever we do , or whatever we suffer . now consider , it is his will to lay these tryals upon you , it is his pleasure you should be exercised with them , this must teach you to bear them quietly , and not to murmure against him , but to hold your peace and be silent . i was dumb , saith david , and opened not my mouth , because thou didst it . let others make a virtue of necessity ▪ quia necessitas sio cogit , because necessity so constrains them , they must do thus , and they cannot do otherwise ; let them yeeld because of this : consider thou what the pleasure and will of god is , quia deus sic jubet , because god seeth it good for you , and so appointeth it ; submit thou therefore to his will without murmuring . i have read of sir thomas more , being returned from his embassie beyond the seas , and being far from his own house , with king henry the viii . that in the moneth of august , part of his dwelling house , and all his barns ( being then full of corn ) were burnt up and consumed by a sudden fire ; his lady certifying him of this sad mishap ; he answereth her letter in this manner . madam , all health wished to you ; i do understand that all our barns and corn , with some of our neighbours likewise , are wasted by a fire : an heavy and lamentable loss ( but only that it was gods will ) of such abundance of wealth : but because it so seemed good to god , we must not only patiently , but also willingly bear and submit to the hand of god so stretched out upon us ; god gave whatsoever we lost , and seeing it hath so pleased him to take away what he gave , his divine will be done : never let us repine at this , but let us take it in good part ; we are bound to be thankful as well in adversity as in prosperity , and if we cast up our accounts well , this which we esteem so great a loss , is rather a great gain ; for what is necessary and conducing to our salvation , is better known to god than to us . i entreat you therefore to take a good heart , and to give thanks to god for all these things which he hath pleased to take away , as well as for all his blessings which he hath bestowed on us , and to praise him for that which is left : it is an easie matter with god , if he please , to augment what is left : but if he shall see good to take away more , even as it shall please him , so let it be : i pray thee be joyful in the lord with my children , and all our family ; all these things , and all we , are in the hands of the lord ; let us therefore wholly depend upon his good will , and so no losses shall ever hurt us . oh how good is it under all losses to conform our wills to the will of god! how willingly did david submit to the will of god , when he fled from his rebellious son absalom , and commanded the priests and the ark to return into the city , and told them , that if he should find favour in the eyes of the lord , he would bring him back again , and shew him both it and his habitation ; but if he say , i have no delight in thee , behold here i am , let him do to me , as seemeth good in his eyes , 2 sam. 15.25 , 26. behold here david in a most sudden and hasty flight , in extreme straits , in deep distress , the whole kingdome being even lost in appearance , then did david submit himself wholly to his dispose ; he submits to the authority , soveraignty , and dominion that god hath over him . there is not any sacrifice more grateful to god , than under any losses or crosses to yeeld consent to the good will and pleasure of god. s. augustine speaks excellently to this purpose ; doth the gold shine in the furnace of the goldsmith ? it will shine and shew its lustre in a ring , in a chain or bracelet ; let it yet suffer the crucible , that it may come out purged from its dross to the publick view . there is the furnace wherein is dross and gold , and fire , at which the goldsmith bloweth ; in this furnace the dross is consumed , the gold refined ; the one is turned to ashes , the other is cleared from all filth : the world is the furnace , the wicked are the dross , the righteous are the gold , tribulation is the fire , and god is the goldsmith ; i do therefore what the goldsmith will have me ; where he putteth me i endure , i am commanded to bear , he knoweth best how to purge : though the dross burn to heat me and consume me , yet it wasteth it self , and i am purged from silth , because my soul waiteth upon god. it is meet therefore we should beg this at the hands of god , as once that devout man did . behold , o my loving father , i am in thy hands , i bow to the rod of thy correction , i kiss it ; strike my back and my stiff neck , that i may bend my crookedness to thy right and strait will ; give me above all things to enquire after the good pleasure of thy good will. chap. xiii . set before you the low and mean estate into which christ was brought , that was much better than your selves . you complain your houses are burnt , your habitations are consumed : are you in a worse condition than christ was ? did not he say while he was upon earth , the birds of the ayr have nests , and the foxes have holes , but the son of man hath not where to lay his head ? mat. 8.20 . so then you are in no worse condition than jesus christ himself was ; he that was heir of both worlds had not an house of his own to put his head in ; your head , your lord , your master did drink of the same cup that you drink of : are you poor , hungry , naked , harbourless , so was christ ? mark what our saviour speaks , mat. 10.24 , 25. the disciple is not above his master , nor the servant above his lord : it is enough for the disciple that he be as his master , and the servant as his lord. if you be christs disciples or servants , you must not look to be above him ; it were unreasonable that the servant should be in a better condition than his lord is , it is enough if he be equal with his lord , it is honor enough that the servant fareth no worse than his master . christ thereby sheweth what measure they must expect in case they will be his disciples : are you rich , expect to be poor for my sake ? have you houses and lands , expect to forsake all these , if i require it ? this is the motto of christs disciples ; domine reliquimus omnia , & te sequuti sumus . lord , we have left all and followed thee . christ deals plainly with his people , and tells them , in the world ye shall be poor ye shall have tribulation , ye shall endure the loss of all things . our saviour requireth of all that will be his disciples , that they do not set their affections on earthly things , that they should set their affections on heaven , christ and he alone must dwell in us : moreover , he requireth of his people , that quoad praeparationem animi & affectum , in respect of the preparation of the heart and the affection , they be alwaies ready cordially to part with houses , lands , and livings ; to forsake all persons and things which are near and dear to them , for his sake , and for the gospel-sake . yea , christ doth sometimes put some of his people upon the actual abdication of all their worldly goods , and to become as poor as job , as lazarus , for his sake , yea , to rejoyce they have houses , riches , goods , lands to lose for christ : such undoings are their makings ; such losings are savings ; this poverty is riches ; he loseth nothing who gaineth christ by losing all the world . christ's discipleas did actually forsake all things and persons , to follow him . did you often think of the poverty and low estate of christ , while he was in the world , your hearts would bee quiet under your losses . bee not too much dejected at your removal from your habitations ; the whole earth is your fathers ground , the lords lower house ; while you are lodged here , you have no assurance to lye ever in one chamber , but must bee content to remove from place of the lords nether house , to another , resting in hope , that when you come to the lords upper city , jerusalem , that is above , you shall remove no more , because then you shall be at home : and for the present remove to what house or place you will , if the most high god , the possessor of heaven and earth be with you , you are still at home , and your lodging is ever taken up before night , so long as he , who is the keeper of israel , is your home and habitation : in this dwelling house are many spacious rooms , and pleasant lights ; oh lay down your heads , by faith , in the bosome of christ , till this bee done , you shall never sleep soundly , nor rest in a quiet and settled habitation , finis . no abiding city in a perishing world ; but heaven only the continuing city , which we must diligently seek . set for in a discourse on hebrews 13.14 . for here we have no continuing city , but we seek one to come . or , meditations occasioned by the late , sad , and lamentable fire , in the city of london . published by william gearing minister of the word . isaiah 24.15 . glorifie ye the lord in the fires , &c. quicquid in mundo , aut praesens & hoc instabile ; aut praeteritum , & hoc jam nihil ; aut futurum , & hoc incertum . august . london , printed , by r. i. for thomas parkhurst , at the golden bible on london-bridge . 1667. no abiding city in a perishing vvorld . heb. 13.14 . for here we have no continuing city , but we seek one to come . chap. i. the particle [ for ] invites me to look back upon the verses foregoing . the apostle tells us , ver . 12. that jesus , that he might sanctifie the people with his own blood , suffered without the gate : then he exhorteth . ver . 13. let us go forth therefore unto him without the camp , bearing his reproach . christ was figured by the sacrifices under the law ; as the beasts were burnt without the camp , so christ suffered without the gate , being cast out of the world as an accursed thing : if christ suffered without the gate , how should the saints be content to go out of the world , and bear the reproach the world casteth upon them , knowing that they shall be graciously received , not only into the camp of christ , but into his royal court ; the world shall not cast so much scorn upon them , as christ will shew them love and favour : it is better to be out of the camp with christ , than without christ , at the worlds head quarters . moses chose to forsake all rather than not to follow christ : so let us willingly bear the reproach of christ , and know that he will willingly receive all those that for his sake are content to bear the reproach that the world casteth upon them . this exhortation of the apostle is directed 1. to the jews ; to bid an eternal farewel to all the levitical ceremonies and ordinances , and to go to christ who suffered without the gate : his suffering there was to put an end to temple-worship in jerusalem . calvin thus paraphraseth it ; think not that god will now be pleased with this typical worship ; but now he expecteth that you should go to christ , and suffer injuries , banishment , and all manner of persecutions for his sake . 2. to christians : to bid an adieu to the customes , to the fashions , to the courses , to the lusts of this world , and to resolve to go forth to christ , and follow him , notwithstanding the vile reproaches , cruel mockings , that ever did , and ever shall fall upon all , both hebrews and christians , who sincerely follow and cleave to christ : for the ceremonious jews did reproach such as did shake off the yoke of mosaical rites , and observe the evangelical ordinances of christ : and the wicked among christians do to this very day load such with reproaches , who cast off the yoke of worldly lusts and practises , and walk as becometh the gospel of christ : now he that will go forth to christ , must resolve to bear his reproaches ; which are better than all the magnificent titles of honour , the vast treasures of wealth the world can give ; and though they render us ignominious before the world , yet they render us as honorable before god. my text is a reason of the apostles exhortation , or a strong motive to encourage us to go forth to christ bearing his reproach ; for , or because , we have here no continuing city , but we seek one to come : wherefore slight the reproaches of the world ( as travellers do the barking of dogs ) in your journey to the city of glory . it is a probable conjecture made by some , as estius observeth , that s. paul speaks prophetically of the destruction of the city of jerusalem , which was then at hand , and that in a short time neither that city nor the country about it , would be an abiding place for them , but driven from thence they should be , and be forced to wander up and down , and therefore they were to look for no other abiding place but heaven . chap. ii. in the words of my text you have a position , and an opposition , or a position , and a conclusion . 1. the position is ; here we have no continuing city . 2. the opposition or conclusion is , but [ or therefore ] we seek one to come : for the present we have no abiding city , but there is an abiding city to come which we seek . this earthly jerusalem is no abiding city for you hebrews : this world is no abiding city for you christians . but jerusalem that is above , the heavenly city , the city of the king of kings , that is an abiding city , that let us diligently seek after . this world is to believers , as the wilderness was to the israelites , they were pilgrims in it : so are believers in the world , strangers and pilgrims ; they abode not long in the wilderness , but passed through it to canaan , there they made their abode : so this world is not a place for believers to abide in , but must pass thorow it to an heavenly canaan , that is an abiding country , an abiding city , and there all believers shall abide to eternity . the general point of instruction to be drawn from hence is ; that the consideration that there is no abiding place in this world , should forcibly move us to seek out for heaven . this was that which moved abraham , isaac and jacob , those renowned candidates of eternity , to be as pilgrims in the world , wandring from place to place , now sojourning here , then sojourning there , but abode no where ; and wheresoever they went , they dwelt not in palaces or fortresses strongly built , but in tabernacles , which they could pitch down , and take up , and carry them whether they pleased : and so they used to do , to mind them that there was no abiding for them here , but they must look after a city , wherein they should abide for ever . heb. 11.9 , 10 , 14 , 16. by faith abraham sojourned in the land of promise , as in a strange country , dwelling in tabernacles with isaac and jacob , the heirs with him of the same promise : for he looked for a city which hath foundations , whose builder and maker is god. they confessed they were strangers and pilgrims on the earth ; for they that say such things , declare plainly that they seek a country . but now they desire a better country ( than that from whence they came out ) that is , an heavenly . here ye have a full proof of the point ; the holy ghost calling believers sojourners , pilgrims , strangers , what is it but to convince them , that there is no abiding for them in this world ? this world is not their country , their city , their home , their habitation ; here they are not to place their hopes , to set their affections , to seek a lasting happiness ; but heaven is their city , their country , their home , their habitation : there all our hopes should be placed , thither should all our desires aspire , there we are to seek everlasting happiness , there we shall be sure to find it , and to abide in the possession of it to eternity . chap. iii. for the better prosecution of this point , i shall draw from it two propositions , and make use of them . prop. 1. that here is no abiding city . i need not seek proof for this , for there is none of us , but his experience evidenceth it . 1. take city here , for our houses we dwell in ; they are no abiding places for us : death turneth every man out of his own doors , and carrieth him from his house to the grave ; it turneth princes out of their stately palaces , and great men out of their strong-built houses and castles , and poor men out of their cottages . the poor mans cottage , the rich mans house , and the princes palace , are of no continuance ; how many stately houses , edifices , and castles have we seen in our daies to be made ruinous heaps , and consumed to ashes ? your continual repairing them sheweth them to be of no long continuance . 2. take city , for the towns and cities wherein we inhabit with others , they are no continuing places for us to abide in for ever : see we not , how one generation passeth , and another cometh ? and the generation that is coming is going : and though the stages stand a while when the actors are gone off , yet at length the stages are taken down . what is now become of jerusalem , of athens , of corinth , and of those famous cities of asia ? how many famous towns and cities are become ruinous heaps ? jam seges est ubi troja fuit . behold there now is good corn-land , where once the city troy did stand . the like may be said of many towns and cities in the world . cato the censor boasted that he had taken more towns and cities in spain , than he had been daies in it ; plutarch saith he took four hundred . sempronius gracchus , destroyed in spain three hundred more , as polybius relateth . pliny saith , that coneys destroyed a great city in spain , and that moles destroyed another in macedonia : many have been destroyed by fire , many by inundations of water , and others have been swallowed up by earthquakes : here we have no abiding city . we read , gen. 19.24 . that the lord rained upon sodom and gomorrah brimstone and fire from the lord out of heaven , and he overthrew those cities , and all the plain , and all the inhabitants of those cities , and that which grew upon the ground . josephus saith , that five cities perished : and we read of five cities of that region named , gen. 14.2 . viz. sodom , gomorrha , admah , sebojim , and bela , which is zoar. moses , besides the two principal cities , mentioneth the place of their scituation , but admah and sebojim were destroyed by fire as well as sodom and gomorrah , deut. 29.23 . these the lord overthrew in his anger and fury : as for zoar , theodoret , lyra , and others , think it was preserved upon the request of lot , but that after lot went out of it , it was utterly over hrown . but this cannot be made evident from scripture , that this fifth city was either overthrown together with the rest ; or a little afterward ; but the contrary rather appeareth from the speech of the lord to lot , gen. 19.21 . he said unto him , see , i have accepted thee concerning this thing , that i will not overthrow this city , for the which thou hast spoken . and mention is made of it , isa . 15.5 . where it is said , that the moabites being overcome by the assyrian , should flye unto zoar , babylon , and nineveh ; those great cities , are long since utterly laid waste . 3. take city , for the countries wherein we live ; they shall not abide , neither shall any man continue in them for ever : fruitful canaan is now become a barren wilderness : how hath the country cast out all her inhabitants ? kingdomes , countries , nations , common-wealths , have their deaths and burials , as well as the inhabitants of them . 4. take city , for the world it self , and this is no continuing place . though it hath continued a most six thousand years , yet 2 pet. 3.10 . the day of the lord will come as a thief in the night , in the which the heavens shall pass away with a great noise , and the elements shall melt with fervent heat , and the works that are therin shall be burnt up . here you have a full description of the worlds destruction : it is above all humane determination , whether this fire shall be a fire of utter abolition of the world , or a fire of purgation to refine it : when these things come to pass , then heaven and hell will divide the whole world between them . chap. iv. sect . i. quest . how is it that nothing here is of continuance ? resp . 1. the very law of their creation subjecteth the world , and all creatures therein , to dissolution and corruption : every creature , qua creature , is corruptible ; look but upon their composition , the materials , the principles are corruptible ; and there is a contrariety and opposition between them : how can creatures stand and continue which are divided within themselves ? look upon the things we are most apt to dote upon ; our cities , houses , are they not made of dissoluble materials ? though some continue for many generations , yet either water , fire , or war , or if none of these , their age consumeth them . we see how among men , some dye of old age ; so age ruineth cities , towns , and all other things : the heavens , which of all creatures are the most durable , yet saith the psalmist , they shall wax old like a garment , psa . 102.26 . which text is enough to confute the philosophical opinion , that maintaineth the heavens to be made of incorruptible matter . 2. mans rebellion against his lord and creator , hath put the whole creation in subjection to great vanity and corruptibility , rom. 8.20 , 21. the creature was made subject to vanity , not willingly , but by reason of him who hath subjected the same in hope . by the creature there , is meant , the heavens and the earth , with all the creatures in them , angels excepted , who are only spectators of this vanity , not vassals to it , as all other creatures are . by vanity ] we are to understand a state of imperfection , opposite to their created condition and perfection ; they have lost much of their primitive excellency and perfection . and they are made subject to vanity , which denoteth , that they are unavoidably in a state of vanity ; they cannot help themselves . but yet not willingly . ] here the apostle continueth his prosopopeia , attributing will to inanimate and sensitive creatures , which have no will at all : it sheweth , that this vanity that is upon the creature , is against the natural inclination of the creature . creatures by natural instinct do abhor corruption : all creatures are strongly carried with a desire of self-preservation , to preserve their own perfections . moreover , it noteth , that all the vanity in the creature is not from it self , but it is meerly adventitious ; mans rebellion , and gods curse , is the cause of all their vanity : as death passed on all men , because all had sinned , so vanity and corruption hath passed upon the whole creation , because man hath sinned . — but by reason of him who hath subjected the same . ] these words clearly shew , how and by whom this yoke of vanity came to be laid on the creatures ; not by themselves , but by him who hath subjected the same , viz. god ; who being provoked by the sin of adam , layes this bondage of vanity on the creature , as part of the penalty of mans disobedience . cameron passionately contendeth , that it must be meant of man , not of god ; because the apostle doth not mention the name of god ; but the following words sufficiently confute him , and evince , it is god who subjecteth the creature to vanity ; because though he hath powred forth vanity on them , yet he hath left in them a hope of restitution . and to reconcile cameron with other interpreters , this distinction may be used : man is the procuring and deserving cause of the creatures subjection unto vanity ; and god is the efficient or imposing cause of this subjection unto vanity . all creatures in their own being were by nature corruptible , but our sin makes them two-fold more the children of vanity and corruptibility : mans sin and gods curse on the creature for sin , hasteneth the creatures to their dissolution . as the house of the leper was in it self not unclean , but the walls thereof being once infected with leprosie , it was the sooner pulled down . sect . ii. i know it is a dispute among divines , whether there be a decay of nature in all creatures : some strongly affirm , that yet there is no decay , but they are as vigorous now as they were in their first creation . others ( and i think more truly ) affirm , a decay in nature , both in the heavens and the earth ; the sun and the heavens have not those vigorous influences as formerly . what meaneth the curse upon the earth ; ( thorns and bryars shall it bring forth ) but a decay of its nature ? what is meant by vanity and corruption under which it groaneth , but their natural decay ? why are not the lives of men of that duration ▪ as formerly ? one reason given is , because the fruits of the earth are not so nourishable and healthful as before the flood ? a general deluge brought saltness and barrenness upon the earth : so that now there is a gradual privation of the creatures of their original beauty , goodness , pleasantness , sweetness , which they received from god in their creation , by which privation they are rendered unable to perfect the particular uses for which they were created . the sun , moon and stars , though still they remain excellent creatures , yet it is supposed by sundry divines , they have lost much of their primitive splendour , and that they shine not so bright as at their first creation : the moon hath her spots ; it is disputable , whether she had them from the beginning : some stars ( though great bodies ) yet are scarce perceptible by the eye : the ayr , the waters , have lost much of their sweetness , pleasantness and clarity ; the earth hath lost much of her beauty ; the herbs , plants , fruits , trees , have lost much of their virtue ; all the living creatures have lost much of their created goodness . all men see with what art , toyl and labour , the husbandman provokes the earth to its present fruitfulness , seeing the whole earth was naturally propense to bring forth fruits of all kinds in great abundance ▪ but for our sakes it is subject to much barrenness ; all the heaths and wilder wasts in the world , are marks of this curse of vanity on the earth : had not the soul of man become a wilderness in respect of grace and holiness , there had been no wilderness in the earth in respect of barrenness . all mans labour and sweat to make the earth bring forth , is a part of mans punishment also : had not man sinned ( though adam in innocence should have laboured ) yet it should have been without sorrow , sweat , and wearisomness : men may thank their own sin for every drop of sweat that trickleth down their face , and for every miscarrying of the earth . sect . iii. moreover , it consisteth in a positive malignity , which through sin and the curse of god is now cast upon the whole creation ; the sun it self worketh deliquia , eclipses , it suffereth , it worketh a contrary evil to the good for which it was created : the heat thereof scorcheth the earth , and maketh it to become iron under our feet , whose light and heat was created to comfort and cherish the earth , it now scorcheth the creatures , yea man himself : the ethiopians are so scorched with it , that for anger they shoot arrows against the sun. — the moon , besides her eclipses and changes , doth also emit sad influences on the creatures below , witness the lunatick , the paralitick ; the moon causeth many humors in the body to stir : you read in the book of job of the sweet influences of pleiades , but these also do sometimes send out their maligne influences : the ayr is oftentimes very contagious and pestilential , as we have seen by sad experience of late ; and yet is manifest in many towns and cities , and other lesser places of this kingdome at this day : now the ayr scorcheth , then it cooleth ; now it is calm , then boisterous : the earth bringeth forth bryars and thorns , and unwholesome weeds , instead of wholesome fruit . in all living creatures , you shall see how sin hath put into them an hatred , and antipathy , and opposition , the one seeking to destroy each other ▪ the curse of vanity hath put the whole creation out of order : hence are all those mutations , alterations , corruptions , and destructions among the creatures , and of the creatures . quest . here it may be demanded , why doth god inflict this punishment of vanity and corruption on the creature for mans sin , without any fault in the creature ? resp . 1. it is no injury to the creature at all . chrysostome saith well , ratio aequi & iniqui non ad creaturas inanimatas transferenda est . the consideration of right and wrong , justice and injustice , is not to be transferred to the creatures void of life , but only to the rational , who were subjects capable of both . 2. because the creatures were made for man ; therefore if man rebelled against his soveraign lord , they shall suffer for man also . chrysostome saith , si propter me factae sint , nihil admittitur injustitiae , si propter me patiantur : if they were made for my use and service , there is no injustice if they suffer for me to my shame and vexation ; and the reason is , because seeing they were made for the use and service of man , therefore the change to the worse , which is now come upon them , is not their punishment , but a part of the punishment of man. chap. v. r. 3. a third reason why we have no abiding city here , nor any thing of long continuance , is taken partly from the love of god to his people , and partly from his wrath to the wicked . the wicked shall not have a continuance here , and nothing durable , because god will put an end to sin and sinners , and clear the world of sin and sinners , wherefore he will dissolve all these things . as long as wicked men live they will continue in sin ; should a wicked man live a thousand years , so long would he live in sin ; a drunkard would continue in his drunkenness , a swearer in his swearing , so long as there is any continuance of his city . oh to what an height of wickedness would men arrive , if they and their cities were of long continuance on the earth ; they forget god already , and should god lengthen out their time to continue for ever , or for some thousands of years , they would be ready to think themselves were gods , and not dying men : therefore the lord doth not suffer sinners nor their cities to be of long continuance ; and many times he cuts off notorious sinners in the midst of their daies : bloody and deceitful men shall not live out half their daies ; god ruineth their cities and habitations , they moulder away , and are not of long continuance . it is likewise in love to the godly , that neither they nor their cities shall be of long continuance here , because god will quickly put an end to their sufferings , their reproaches , their persecutions , their calamities , and deliver them from the body of death which makes them miserable , and will ere long take them up to their desired and expected happiness , laid up in heaven for them . in a word ; god will have no long lasting worldly city , or other worldly thing , that the miseries of his children may be short , and their happiness may be of eternal duration ; and that the joy and prosperity of the wicked may be short , and their sorrow and torment may be eternal . chap. vi. sect . i. if here we have no continuing city ; vse 1 then be exhorted in the first place , not to fix the eyes of your souls upon these transitory things . wilt thou set thine eyes upon that which is not ? prov. 23.5 . for riches make themselves wings , and flee away toward heaven . all flesh is grass , and all the glory of man is but as the flower of the field ; the grass withereth , the flower fadeth . 1 pet. 1.24 . all flesh is as grass ; it is but as the earths summers garment , put off before winter cometh ; and all the glory of man ( or whatsoever man is apt most to glory in ) is but as the flower of the field , a fading ornament , that within a day or two withereth and cometh to nothing : we look not at the things which are seen , but at the things which are not seen , for the things which are seen are temporal , but the things which are not seen are eternal , saith s. paul , 2 cor ▪ 4.18 . we are not restrained from the seeing of these things ; for the senses were made for use , and their use is to be applied to their several objects ; the words there used by the apostle are [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] we look not at the things that are seen as at a mark : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a mark , and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to look at things as at a mark . now when a man aimeth at a mark , he seeth many things between his eye and the mark , but he slightly looks upon them , but he looketh fully upon the mark ; his eye staieth at , and is fixed upon the mark : now the mark that the apostle professed hee looked at , was jesus christ , phil 3.14 . i forget that which is behinde , i press toward the mark for the price of the high calling of god in christ jesus . i conceive he alludeth to those games and acts of hostility used among the greeks , where there was first , a mark , secondly , a price ; a mark which they look'd at , a price which they aimed at , in their exercises of shooting , wrestling , running on foot , or on horse-back , &c. so the apostle , he had his mark that he aimed at , that was the lord jesus christ , that hee might know him , and be found in him , and be made conformable to him : and the price that he ran for , was the high calling of god in christ jesus , the crown of eternal life and glory , that high price to which christians are called of god in christ jesus . now on the contrary , the apostle sheweth , that these visible and temporal things were not the mark that he aimed at , that was but a poor low thing , in comparison of eternal glory . do not therefore make these transitory things , your mark and scope , make them not the scope of your intentions ; you cannot level at them ; they are transient , and will soon have an end . i know no such beauty in the face of this fading world , so as to draw the eyes of our souls to fix upon it ; the house of this world is a smoaky house , and it bloweth upon our eyes ; oh then let us pluck up the stakes of our tent , and take our tent upon our back , and repair to our best home , for here we have no continuing city . sect . ii. take heed you do not entertain too high thoughts of these perishing things , let us learn to esteem them as wise solomon did , vanity of vanities , eccles . 1.2 . as he found them by experience , which cost him dear . i conceive that the lord by his wise counsel , left him to plunge himself into sensual delights , having such a large understanding , to contrive what was in the creature to the uttermost , that he might teach the church the nature of them , to the end of the world from his own experience . now , saith he , eccles . 2.12 . what can a man do that cometh after the king ? is it not a madness for any man to think to finde more satisfaction in them than king solomon did ? if any man hath higher thoughts of these things , it is not because he seeth more into them than solomon did , but because he dotes so much upon them , so as to be besotted with them . judge not according to appearance , saith our saviour , joh. 7.24 . he that will judge of these fading things by their outsides , may well expect to be deceived ; but the immortal soul of man being of an intellectual nature , and having an understanding faculty , being far above sense , should look more inwardly into them , and see what they are all in comparison to the true happiness of the soul of man ; they bring not the soul one step the neerer to true happiness : now it is as impossible for the outward man to be happy , while the inner man is miserable , as for the outer part of the body to be in health , while the heart is sick unto death . let us therefore value these transitory things at a low rate , esteeming them as vain things that cannot profit , 1 sam. 12.21 . as nothing , less than nothing , and vanity it self , isai . 40.17 . oh let us compare our inch of time with vast eternity , and the esteem that we have of this now flourishing and green world , with the esteem we shall have of it , when worms and corruption shall make their houses in our eye-holes , and our flesh and body shall be consumed ( then our light of this worlds vanity shall be more clear than now it is ) then shall we see , that though the world makes men believe , that whatsoever things it offereth them it is of good substance , and may well suffice to satisfie our hungry appetites yet when tryal is made , there is nothing to be found but winde and vanity , and that they that feed upon these husks , feed upon nothing but the winde , as the prophet speaks of ephraim , hos . 13.1 . wouldest thou not take him for a fool , that when he is hungry , would open his mouth , and gape , and take in the ayr to satisfie his hunger withall ? thy folly , o man is nothing less , if thou thinkest to satisfie the appetite of thy soul with the wind of things visible and temporal , neglecting things eternal . such a fool was that rich man , luk. 12.16 , 17. ( for so the holy ghost calls him ) wherein did he play the fool , but in suffering his thoughts wholly to run after outward perishing things ? therefore he thus complaineth ; i want room to lay up my fruits ; but never thinketh what room there is for him in heaven ; be cries out : what shall become of my goods ? but never thinketh , oh what shall become of my poor soul ? then he cometh to this resolution ; i will build my barns to lay up my fruits in . ] but no such thought as this , i will lay up for my self treasure in heaven , and labour to have a mansion in heaven for my immortal soul : thou hast goods laid up for many years in store . ] but no such thought as this ; thou knowest not whether thou shalt enjoy them one day more ; for thy soul may be taken away before one night be at an end : soul , take thine ease , eat , drink , and be merry ; but no such thought as this : soul , what ease shall i find in eternal torments ? what if my present mirth and jollity should deprive me of that fulness of joy that is in the presence of god , and those pleasures that are for evermore , and end in howling , and weeping , and gnashing of teeth ? sect . iii. set not your hearts upon these unstable things : o yee sons of men , how long will ye love vanity ? psal . 4.2 . all the goods of mortals are mortal ; whatsoever it is that you entitle your selves lords of , it is with you but for a time , it is not yours to continue with you ; there is nothing firm , eternal , and incorruptible , that weak and corruptible men do possess ; it will as necessarily perish , as we must necessarily lose it ; and this if we well understand , is a great solace , to lose that indifferently , which must perish necessarily ; the only help therefore that wee shall finde against these losses , is not to love them too dearly , because in a short time they must bee lost : lift up your soul above humane felicities , cast it not away for those things that are below , and without it self . the soul of man cometh of a more noble and divine stock , than to be enamoured with fading and perishing things : o what vanity is it so much to dote upon these shadows ? how fondly do we love them while we have them ? and how passionately do we lament their loss ? we part with many things in grief ; because we loved them in chief . o the unhappiness of mankind , saith s. augustine ; the world is bitter , and yet we love it : if it were sweet indeed , how should we then dote upon it ? it is very troublesome , yet we love it ; how should we affect it , if it were altogether quiet and peaceable ? how eagerly then should we gather the flowers of it , since we so greedily catch up the thorns ? now if , as chrysostome speaks , notwithstanding all the evils which compass us about in this world , we desire to live long in it , when , oh when ( were it free from all disturbances ) should we seek for any thing else ? we are so bewitched with these vanities , that we prefer our pilgrimage before our country ; and hence it is , that god either imbitters our cups , and mingleth our pleasures with vexations , lest we should mistake wormwood and vinegar for true nectar ; or else he takes away these outward comforts from us , that we may see our folly in placing so much of our affections upon things that were of no continuance : ah! how much do we smell of the smoak of this lower house of the earth , because our heart and thoughts are here ? and how unwilling are we to go out of it , albeit we are in danger of being suffocated with the smoak of it ? it is a great folly so eagerly to love fading and unstable things : gregory speaks well to this purpose ; we never forego any thing willingly , but what we possess inaffectionately ; and speaking of job , he saith , he parted with all with a willing mind , which he possessed without inordinate delight . you now see the best of this world to be but a moth-eaten thred-bare coat ; resolve now to lay it aside , being old and full of holes , and look after that house above , not made with hands , eternal in the heavens : set not your heart upon the world , since god hath not made it your portion , and your inheritance . what misery of miseries is it for the immortal soul of man to be enslaved to the world , which is but an heap of fuel kept in store , reserved unto fire against the day of judgement , and perdition of ungodly men , especially now in this age of the world when it is ready for the fire ? but in that day , when the perdition of the ungodly shall be , then shall the world be destroyed , the world and all its fond lovers shall perish together in one day : how shall this make for the glory of gods justice , who shall bring destruction upon them that love the world above himself , on that day wherein the world it self shall be destroyed ? let us therefore endeavour daily to curb and restrain this exorbitancy of affection ; as king tarquinius walking in his garden , whipped off the tops and heads of the tallest flowers with his staff ; so must we cut off these rising affections , as soon as they begin to peep forth , and put up head in our hearts ; this world which god will not have to be yours , o christians , is but the dross and scum of gods creation , the portion of the lords poor hired servants , the moveables , not the heritage of the sons of zion : it is but an offal or hard bone , cast to the dogs that are thrust out from the new jerusalem , upon which they rather break their teeth , than satisfie their appetite : keep your love and your hope in heaven ; it is not good your love and your lord should be in two sundry countryes , as one excellently speaketh ; he is semper idem , alwayes the same , yesterday , to day , and for ever : keep at a distance from the walls of this pest-house , even the pollutions of this defiling and fading world . sect . iv. do not muse too much upon these transitory things ; do not let your thoughts dwell too much upon them ; do not mind the things that are beneath ; do not think often , nor think seriously of them , so as to say , it is good for us to be here , let us here build tabernacles ; as they are transitory in their own nature , so they must be lookt upon in transitu : as a traveller in a journey , may see many fine towns , and stately edifices with his eye , but he mindeth his way , he will not stay his horse to take a view of them : so he that hath heaven in his thoughts , and will seek after a city that is to come , must not suffer these fading things to stay him in his course heaven-ward : it is the vanity of our spirits that enclineth us to muse upon these transitory things ; and on the other side , the more we dwell upon them in our thoughts , the more light and vain our spirits are ; the more you muse upon them , the more you will be ensnared by them . what is a soul the poorer to want the lusts and perishing vanities of this present evil world ? certainly we have no cause to weep at the want of such toyes as these ; we have nothing to do in this prison except to take meat , drink and house-room in it for a time only : this world is not yours ; let not your heaven be made of such poor mettal as mire and clay . oh where are those heavenly-minded souls , that have nothing but their bodies of earth walking up & down upon the superficies of it , whose souls , and the powers of them , are up in heaven ? oh mens souls have no wings , and therefore they keep their nest , and fly not to that upper region . could we be deaf and dead to this worlds charms , we might deride at the folly of those who are wooing this world for their match , and scorn to court such a withered princess , or buy this worlds kindness with a bow of our knees : alas ! it is little the world can take from us , and it is not much that it can give us ; but the worst of christ is better than the worlds best things ; his chaff is better than the worlds corn. oh let your thoughts dwell much upon that blessedness that abideth you in the other world , and upon that continuing city that is to come . sect . v. labour not much for these transitory things : labour not for the meat that perisheth , joh. 6.27 . our saviour therein teacheth us , to look upon all things here below whatsoever , but as meat that goes into the belly , and is cast out of the draught to the dunghill , and exhorts us to labour after that meat that shall endure to eternal life : do not then toil and moil for such uncertainties ; all earthly things are very mutable , they are like a land-flood which faileth in a time of drought , when we have most need of water : s. peter tells us , the end of all things is at hand . it is true in a two-fold sense . 1. in a relative sense , in relation to every particular , person , and his interest in them ; in relation to thee and me , and every one of us ; when our end cometh , then the end of all things is come unto us : when thy life endeth , then the world , and all the things of the world do end to thee ; it is as much to thee as if all the world were at an end . 2. it is true in an absolute sense , 2 pet. 3.10 . the day of the lord cometh as a thief in the night , in the which the heavens shall pass away with a great noise , and the elements shall melt with fervent heat , the earth also , and the works that are therein , shall be burnt up : so that all these visible things are temporal , and shall have an end . now these visible things are of two sorts ; either first , the substances , or subjects : or secondly , the accidents ; though in a proper sense , the accidents are visible , and the substances cannot be discerned but by their accidents . you see not the substance of the world , but the colour , the form and figure of it , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and even this also is temporal , and the fashion of it passeth away , 1 cor. 7.31 . all visible things , though never so pleasing to us , as health , wealth , honours , pleasures , riches , beauty , strength , all the outward and natural perfections that are in any creatures , are not abiding , they are temporal only , though never so pleasant to us . on the other side , all miseries , deformities , pains , sicknesses , shall all be abolished ; the substance ( that is , the foundation ) being taken away , the accidents that cleaves to them ( whether ornaments or blemishes ) must needs vanish with them . when a goodly palace is on fire , the beauty of it , the painting , the engraving , the carved work , and also the decayes and ruines of it , will be abolished with it : so the substance of these things being destroyed , all the materials ( whether beautiful or uncomely ) shall be destroyed together . as the iron naturally hath its rust to consume it , and each tree its worm and rottenness , so all living creatures , all cities , kingdomes , have their internal causes of decay : consider things above or below , all trades or liberal sciences , they all ever had , and ever shall have their perishings ; and as the rivers by a continual course do empty themselves into the ocean , so all worldly things do slide into the channel of destruction , as to their mark they aim at : therefore labour not after these perishing things . sect . vi. do not expect much from these unstable things ; do not build your hopes upon them ; such hopes are but cobweb hopes , as bildad speaks , job 8.13 , 14 , 15. such a man may lean upon his house , but both he and his house will fall together ; he may hold it fast , but his hope will deceive him : every thing under the cope of heaven is but ill ground , and an ill foundation , every thing except god wanteth a bottom ; and cannot stand alone of it self , and therefore can give no support to any one that shall rest or lean upon it . oh how many are there in the world whose hearts would die within them , were these temporal things taken from them ? take away these temporal things from those that have made them their confidence , and they have nothing else to rest upon . all these visible things have miscarrying wombs and dry breasts , that will deceive those that look for much from them : the world still makes many fair promises of much good to us , and of long continuance with us , but in performances proveth contrary ; it promiseth joy , but cometh accompanied with sorrow , and when we have most need of its help , it will be farthest from us : grapes never grew out of these thorns , nor figs out of these thistles : it is not good to trust to lying vanities , which ever deceive those that trust unto them ; and god often strips us of these uncertain things , these fading helps , and weak-hearted runawayes , that we might place all our hope and trust in him , who never leaveth nor forsaketh them that trust in him . chap. vii . i come now to handle the second proposition , which is this . prop. 2. that heaven is a continuing city . in the prosecution of this point , i will shew you first how it is a city , then how it is a continuing city : that it is a city , will appear by these demonstrations . 1. in a city there be divers streets , divers houses in those streets , wherein some are bigger , some are lesser ; a city is large and spacious ; so our saviour saith , in my fathers house ( the city of the great king ) are many mansions , joh. 14.2 . it is a most magnificent city , no greatness in the world can be compared with the greatness of it ; it is the royal palace of the great god , who inhabiteth eternity , whom the heaven and the heaven of heavens are not able to contain , there he vouchsafeth to dwell , and in a most glorious manner to communicate himself to his angels , and his saints . 2. heaven is populous as a city : if you desire to know the number of the inhabitants of this city , s. john will tell you , revel . 7.9 . that he saw in spirit such a great company of blessed saints ( that no man was able to reckon them ) gathered together of all kinds of nations , people and tongues , which stood before the throne of almighty god , and of the lamb , apparrelled in white garments , and with triumphant palms in their hands , singing praise unto almighty god. hereunto doth that of the prophet daniel agree , dan. 7.10 . thousand thousands ministred unto him , and ten thousand-times ten thousand , stood before him . 3. it is full of glorious riches as a city : it is said of tyre , that the merchants thereof were princes ; so all the inhabitants of this city are noble personages , there is no one among them of base lineage or extraction , forasmuch as they be all the sons and daughters of the lord god almighty , and instated into a rich and glorious inheritance . 4. it is a city compact , and at unity within it self : we must not think that the greatness of the number of these citizens causeth any disorder among them ; for there the multitude is no cause of confusion , but of greater order ; there must needs be good agreement , there being none but god and good company there ; there is no matter of discontent or discord among the citizens ; for these commonly arise about partition and division either of honors or offices ; here is ambition : or else of goods or possessions ; here is covetousness : now neither of these shall ever come there ; for heavens happy excess shall not be diminished , nor any whit impaired by reason of the multitude of sharers in it ; for as s. august . tells us , the glory of heaven shall be , tanta singulis , quanta omnibus , such to every one in particular , as it shall be to all in common ; and although there shall be dispar gloria singulorum , yet there shall be communis laetitia omnium ; they all live so lovingly together , that they are all as it were one heart , and one soul . all the citizens of heaven live so harmoniously and peaceably together , that the very city it self is called jerusalem , the vision of peace . although all the saints shall be like christ in glory , yet one saint will exceed another in glory . god will cloathe all his children alike , yet their garments shall be made proportionable to their stature ; all the saints shall be vessels of mercy , yet one saint shall be a larger and a more capacious vessel than another . christ in his answer to that curious request of zebedees wife , mat. 20.23 . granting that some shall sit at his right hand , and others at his left in his kingdome , implieth , that there shall be degrees of glory , to some more , to others less ; they all shall have the same glory and happiness , ratione objecti faelicitat is & gloria non ratione participationis : in regard of the object of happiness ( god in christ is the object of happiness ) they shall all enjoy god ; but in regard of the participation of the object , one may and shall see him more clearly than another . in my fathers house are many mansions , saith our saviour . patris domus , the fathers house is put for one and the same object of glory : pluralitas mansionum ; there be many mansions , that sheweth there are divers degrees of glory , saith aquinas . this is his comparison ; there is but one center unto which all things tend , but some bodies are neerer than other bodies ; so god in christ is the center of all our happiness ( seneca calleth god , animae centrum , the center of the soul. ) but one saint tendeth more neer to god than another ; one shall partake more of glory than another , yet notwithstanding they shall be all full of glory and happiness , as christ is ; christ will give to every saint his measure of glory . danaeus saith well ; the saints in heaven shall want envy ; one saint shall not envy another saints greater measure of glory , because they shall be all full of glory ; and there shall be no want of whatsoever pertaineth to make a creature happy : every saint shall have and enjoy such fulness of happiness , that nec plus quaeret quam habebit , nec minus habere se dolebit , quam habet : he that hath the least measure of glory shall seek for no more , nor grieve that he hath so little . 5. the end of building cities was , that people might be free from the fear of their enemies abroad , and live quietly among themselves at home : now this heavenly city is too high for any adversary to approach to , and therefore free from being assaulted with any forreign enemy : there is no enemy can shoot an arrow into this city , nor scale the walls , nor incamp against it , nor make any battery in it , nor set it on fire , nor so much as draw a line about it ; great is their peace , and nothing shall offend them . 6. it is a city in respect of its government : a city is a corporation of men enjoying the same priviledges , living under the same government . heaven is a city , saith st. august . whereof the holy angels and saints are the citizens , the eternal father the temple , the son the brightness , the holy ghost the love : how can it be ill in that city where god himself is the governour , his will and pleasure the law , and none but the good angels and saints the inhabitants thereof ? in this city god manifesteth himself gloriously , and ruleth immediately , not by outward compulsion , but by taking full possession of the soul and body of every saint and citizen ; they esteeming it to be their glory and happiness to be subject to him fully , he ruling in love , and they obeying in love ; he governing them as a father , and they yeelding filial subjection to him . chap. viii . now this city hath a high priviledge above all other cities , it is a continuing city . the apostle gives the reason why it is a continuing city , because it is a city which hath foundations , whose builder and maker is god , heb. 11.10 . 1. it hath foundations in the plural number ; it hath many foundations , firm and immoveable , foundations that cannot be shaken . 1. it is built upon the foundation of gods eternal good will and pleasure to his people . 2. it is builded upon the foundation of gods election to eternal glory . 3. it is built upon the foundation of christs eternal merits and purchase . 4. it is built upon the foundation of gods everlasting covenant of grace . 5. it is built upon the foundation of gods great and faithful promises : oh what a continuing city is heaven , that is founded upon such strong immoveable rocks and mountains of love . ii. it is said , whose builder and maker is god. ] all other cities are builded by mortal , corruptible , dying men : but this city is made and builded by the eternal and immortal god , who will uphold it by the word of his power for ever and ever ; it is the place where he will dwell , where he will govern for ever . the psalmist tells us , god by his excellent wisdome made the heavens , psa . 136.5 . there is no tongue able to express the workmanship of that curious building : for if that work that appeareth outwardly to our mortal eyes be so goodly and glorious , what is there to be supposed of all the rest , that is there reserved for the sight of immortal eyes ? and if certain works of mortal men are made here so beautiful and sightly , that they do even amaze the spectators ; what a work then must that be , that hath been wrought by the immediate hand of god himself , in that magnificent house , that royal palace , that city of joy and comfort , which he hath built for the glory of his chosen ones ? this city therefore shall continue for ever , and they that are once in possession thereof , shall never be cast out of those mansions , which god hath appointed them in this heavenly city . chap. ix . use 1. vse 1 these things being so , let us not think our selves cosmopolitae , citizens of the world , as the heathen phylosophers did , but our anopolitae , burgesses of heaven , as all the faithful have done , and carry our selves as s. paul professeth of himself , and all his fellow-believers , saying , our conversation is in heaven . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our city-like conversation . phil. 3.20 . we carry our selves as the free denizons and inhabitants of heaven ; so beza renders it . in a word ; as english merchants or citizens of london , travelling in france , spain , italy , venice , have their hearts and minds at home with their wives and children , where their friends and freedomes be ; so should we from these and the like examples , learn to have heavenly minds in our earthly mansions , and to fix our hearts and hopes upon our heavenly city , even while we be finishing our earthly pilgrimage : the hopes of this happiness sweetens our present discontents ; and there is not any holy pilgrim on earth , who takes not courage , when he thinketh that after his tedious pilgrimage , he shall enjoy an endless felicity in that heavenly city . what was a station in the wilderness among sands , and fiery serpents , to a settled abode in canaan ? what is an inne upon earth , to a mans own home in the city of the great king ? how should every one of us hasten to this city , travelling thither with all his might , and longing to be there ? labour with a spiritual eye to take an exact view of this heavenly city , and of the beautiful order that is therein ; walk about this celestial sion daily in thy contemplations , go round about her , tell the towers thereof , walk thorow all the streets and wayes therein , consider well the beauty and glory of this city , the nobleness and worthiness of the inhabitants thereof ; salute this sweet and pleasant country , the land of immortality , the glory of all lands , the haven of security , the house of eternity , the garden of never-fading flowers , the store-house of all treasures , the crown of the blessed . ah dear city ! for thee have i sighed , after thee have i thirsted for a long time , for thee have i often wept and mourned , in thee have i a treasure more worth than the whole world , which all the world is not able to deprive me of . i have long fate weeping by the waters of babylon , my harp hangs upon the willows , and is now silent ; my mind now is all upon that heavenly city ; lord i am greatly desirous to be with thee : thy court and house , o lord , is safe enough , and large enough , out of which all griefs and sorrows , all pains and dolours are banished , where there is no place for fears and terrours , for diseases or death , but all is full of joy and pleasure . happy are they who have passed their hard and wearisome time of apprenticeship , and are now freemen and citizens in that joyful high and continuing city , the new jerusalem ! chap. x. use 2. the second use that i shall make of use 2 this point , is that of the apostle in my text ; seeing heaven is a continuing city , let us therefore seek this city that is to come . you see by experience , that we are not to abide for ever in this world ; neither are men , nor any creature of long continuance ; your health , your strength , your life , your estate , your houses , your lands , your city , your country , are of no duration ; your pains , your aches , your weaknesses , your sicknesses , your funerals frequently before your eyes , do preach that we are not to continue here . oh then make it your work , your care , your business , your one thing necessary to seek after the heavenly city : will ye have everlasting life ? then seek after this city : will ye have happiness that shall continue for ever ? then seek heaven : will ye have pleasures , riches , honours , mansions , that shall continue for ever , then seek this continuing city that is to come . sect . i. now seek after this heavenly city . 1. it supposeth a sense and apprehension that we have lost heaven : we were driven out of heaven , when we were driven out of paradise ; losing communion with god we lost heaven : sin hath made a wide gulf between every son of adam and heaven : now till men are under conviction of this loss , they will never seek after heaven . when the woman in the parable was convinced of the loss of her groat , she made earnest and diligent search after it . the psalmist tells us plainly , that men seek not god , because they understand not , they do not understand they have lost him , psal . 14.2 . many a poor creature never cometh to the knowledge of their loss of heaven , till they have lost both heaven and their souls for ever ; and their first entrance into hell , is the first tidings of their loss of heaven . 2. it implieth a trouble of mind for the loss of heaven : it is the fear of hell that puts men upon the diligent seeking after heaven ; if men were not troubled for the loss of any thing , they would never seek after it : let it go , say they , we care not for it : if a man be not troubled for the loss of a friends favour , he will never seek to regain it : this is one reason why so few seek heaven , because few are troubled at the loss of it . oh where is the man that signeth and crieth out , woe is me , i am undone , for i have lost heaven , and am in danger of hell ▪ i can lay no claim to heaven , but hell layes claim to me ▪ where is the man that is troubled in spirit , that he is without god , without christ , without hope ? therefore it is that this heavenly city is so little sought after : it is only the troubled spirit that is an heaven-seeking soul . 3. it supposeth a knowledge of the worth and necessity of the thing we seek for : no man will seek for a thing of no value ; let it go , will men say , such a thing is not worth a seeking after , we can do well enough without it ; but when men are once convinced of the worth and necessity of a thing , which they cannot be without , they will earnestly seek after it : now if there be any thing worth seeking for , it is this heavenly city : who can be without heaven ? is there any thing more precious than god ? is there any possibility for our souls to be happy without enjoying god ? is not eternal life of unspeakable worth ? what more precious in this world than life ? is not life eternal in heaven most precious ? o who can suffer the pains of eternal death ? that man will never be perswaded to seek heaven , who never thinks it worth the having and enjoying . 4. it implies vehement desires of heaven : what a man desireth not , that he seeks not : earnest longings will put us upon seeking for every thing : in other things desires are not seekings ; but in spiritual things , earnest desires of god and heaven , are seekings of god and heaven : for , what are heavenly desires , but the reachings of the soul after heaven , pursuings after god ? o god , thou art my god , early will i seek thee : my soul thirsteth for thee ; my flesh longeth for thee ; my soul followeth hard after thee , psa . 63.1.8 . sect . ii. in the second place i will shew you , wherein this seeking doth consist . 1. it consisteth in an earnest enquiry after the way to heaven . isai . 55.6 . seek ye the lord while he may be found ; the word in the original signifies , quaerere interrogatione & verbis , to seek by words and interrogation ; as a wandring traveller will be enquiring of all he meeteth the way to such a city : so they who seek after this city that is to come , they will be very enquisitive about the way to heaven , very desirous to be directed in the right way . how did divers persons come to christ , good master , what shall i do to inherit eternal life ? what shall i do to be saved ? o that my feet were directed into the wayes of thy testimonies , saith david : the greatest fear of holy men , is , lest they should be out of the way ; therefore none more scrupulous and less confident than they ; none fuller of holy doubts than they , and more frequently putting forth holy questions . usually men are very confident that they are in the right way to heaven , therefore they never seek out after it : it vexeth them very much , when they are put to the question ; are ye sure that ye are in the right way to heaven ? i know not any thing in all the world , wherein the generality of men are more contentedly cheated , than about their state of grace , and their title to heaven , few there be who have a care to buy gold tryed in the fire . 2. it consisteth in a diligent and industrious application of our selves to the use of all appointed means leading and directing us to this heavenly city : he that diligently prayeth , diligently seeketh heaven : he that diligently heareth the word , diligently seeketh heaven ▪ hence in the new testament the gospel is often called the kingdome of heaven , and seeking god is frequently put for the worshipping of god : gods ordinances are a jacobs ladder , the top whereof reacheth to heaven , though the foot thereof be on earth ; for by it we scale heaven : the ministery of the word are a light and a lanthorn to our steps , to guide our feet in the way to heaven : god hath set up the ministery as way-marks to direct travellers in the right way ; those that neglect gods faithful ministers , do neglect the seeking heaven . take this rule or caution ; when you come to gods ordinances , make heaven and salvation , and seeking god the end of your coming to them , psa . 42.1 , 2. my soul thirsteth for god , for the living god , when shall i come before god. i. e. to enjoy god in his ordinances ; seek not so much the enjoyment of ordinances , as of god in them . 3. it implies an application of our selves to an holy and heavenly conversation : an holy life is the strait way which leadeth to heaven ; heaven is the reward of an holy and heavenly conversation ; it is not every foul dog with his soul feet that shall tread upon the pure pavement of the new jerusalem : he that doth not seek holiness , doth not seek heaven ; heaven is to be sought for in an heavenly manner ; heaven is a city hard to be won , the righteous wil scarcely be saved ; hell is prepared for unholy persons , forus canes , without ate dogs . 4. it consisteth in a constant use of all means , all holy duties , without fainting or desisting , until you have found a title , and obtained a claim to heaven . the woman in the parable did not desist from seeking , till she had found her groat ; and the spouse in the canticles never gave over seeking christ , till she had found him whom her soul loved : he that is slothful in seeking , may never find heaven . 5. it consisteth in an early and timely seeking ; begin to day while it is called to day : the greatest part of the world do but play with religion , they think it an easie thing to be a christian , and that to seek god and heaven is at the next door , and that they will be found at any time : no , no ; the foolish virgins lost heaven by seeking it too late : many do eternally lose heaven by delay of seeking . i make no doubt , but all do desire heaven , nor do i make any question but all or most of us do purpose to set some time apart to seek heaven : why then not presently ? who knoweth what a day may bring forth ? who knows how soon death may arrest him ? heaven is not easily found , it is not gotten with a few words or faint wishes . sect . iii. consider , i beseech you , your continuance here is but short : by what elegant comparisons doth the scripture set forth the shortness of mans life : it is but a vapour , saith s. james ; it is but a dream , it is but the shadow of a dream , said an heathen : it is as grass , or as a flower ; it is as a tale , as a thought , as a bubble , it is but a race , but as a weavers shuttle ▪ but for a little moment , all which things are of a very short continuance . have we not need then to day , while it is called to day , without delay to seek heaven , and life which continueth for evermore ? but the misery of man is great upon him , because we flatter our selves with a kind of immortality : none so sick and weakly , but hopeth for a recovery , none so aged , but thinketh he shall live a while longer . 2. how long you shall continue here is uncertain ; who knoweth when and how soon he shall depart hence ? it may be to morrow , it may be this night , or this hour , who can tell ? we do not 〈◊〉 ●ither the day nor the hour when death will come , therefore seek heaven . we have need to make haste ; the time present is yours only , the time to come is uncertain , the time past is irrecoverably gone : who can tell what to morrow will bring forth ? peradventure death and damnation . — the present time is thine only , this hour , this sermon , this opportunity , this call from heaven , this very exhortation to seek heaven presently . 3. or suppose our continuance upon earth to be long , even as long as methusaleh continued ; suppose thou hadst the reign of time in thy hands , and couldst slack the pace of time at thy pleasure , yet there were no continuance for thee alwayes here , but die you must , and die you shall : but certainly you have not time at your command ; you cannot command the sun of time to stand still one moment , nor to go back fifteen degrees ; time is irrecoverable if it be lost : lost money may be recovered , but occasions neglected are irrecoverable , and will never return again . 4. consider that properly we have no continuance here , because our lives do not stand at a stay , but like 〈◊〉 we are continually going to our graves , as fast as the wings of time can carry us : no motion more swift than that of the sun ; our lives do run away as swift as the sun it self . the sun ( that is the measurer of time ) once stood still in joshua's daies , and returned ten degrees in hezekiah's sickness , yet time it self ever past forward , and did never stand with the suns standing , nor return with his returning . 5. consider what is the reward of our neglect of seeking heaven ; even an eternal abode in hell ? for as heaven is a continuing city , so hell is a continuing fiery dungeon ; these flames are of eternal continuance ; these chains of darkness are everlasting chains ; there is the worm that never dies , the fire that never goes out ; there is everlasting destruction . isai . 30.33 . tophet is ordained of old . ] hell is as old as sin ; god made hell , as soon as the creature became sinful : he hath made it deep and large ] here is the vastness of this prison : it is large enough to hold all wicked men and angels : it is deep , there is the impossibility of escaping , of getting out of it ; it is so deep , that it hath no bottom , therefore it is called the bottomless pit : the pile thereof is fire and much wood ; there is the super-abundance of punishment , and the extremity of torment ; and the breath of the lord , like a river of brimstone doth kindle it . here is the eternity of torment , while god breathes , the fire of hell shall burn . now if you will escape hell , seek heaven while you may find it : we are all hastening to a continuing city , or to a continuing prison , to an everlasting heaven , or an everlasting hell : this glorious city , and that burning prison , will shortly divide the whole world of men and women between them : beware of too earnest seeking riches , they have wings , and will flee away from you ; seek not houses and lands , for they will not abide for ever ; let not your inward thought be , that your houses shall continue for ever , and your dwelling places to all generations : go to christ , walk in heavens way , get an entrance into that everlasting kingdome , for that and that only is the continuing city . now my brethren , up and be doing ; seek ye first the kingdome of god , seek heaven first of all ; it is worth finding , worth enjoying , it will make amends for all your toil and labour ; heavenly seeking is a comfortable kind of life , there is no comfort like that which is to be found in seeking heaven : what comfort will it yeeld to a christian in the hour of death , who can say , i have sought , and i have found heaven ? and what horrour will it be to a dying sinner that hath neglected to seek after heaven , when he shall cry out , o i have lost heaven , because i neglected to seek after it , i might have found it , had i sought it : oh what a fool was i , so willingly to deprive my self of this endless glory for a few stinking lusts , and perishing vanities ! oh what a mad man was i to bereave my self of a room in this city of pearl , for a few carnal and momentany delights ! oh what bedlams are they , and beasts in humane shape , who for a little transitory trash , do shut themselves out of these everlasting habitations ! what intollerable sots and sensless wretches are all such who wilfully bar themselves out of this palace of everlasting pleasure , for the short fruition of worldly trifles ? therefore as the rabbin said to his scholars , so say i to you ; tempus breve , opus multum , operarii pigri , pater familias urget . we have a great work in hand , viz. our salvation , we have a short time to do that great work in , viz. this present life ; we are slow workers in the work , and god earnestly calls upon us to give all diligence to work out our salvation : all that is here is condemned to die , and to pass away like a snow-ball before a summer-sun ; labour to wean your hearts from the breasts of this fading world , and do not make it your patrimony , carry your selves like the heirs of heaven , let the moveables go , and fasten your hold upon that immortal , incorruptible heritage that fadeth not away : consider well that our great master , eternity , and judgement , and the last reckoning will be upon us after a few moments , and there will shortly be a proclamation by one standing in the clouds , that time shall be no more ; this worlds span-length of time is now drawn to less than half an inch , and even to the point of the evening of the day of this old and grey-haired world , then a sight of him that is invisible will obscure and darken all the glory of this world : oh mend your pace , and go on more swiftly towards your heavenly city ; you have need to make haste , because the inch of your life that remaineth will quickly slip away . finis . books to be sold by thomas parkhurst , at the golden bible on london-bridg . these six treatises next following , were written by mr. george swinnock . 1 the christian mans calling ; or , a treatise of making religion ones business , in religious duties , natural actions , his particular vocation , his family directions , and his own recreation ; to be read in families for their instruction and edification . the first part. 2 likewise a second part ; wherein christians are directed to perform their duties , as husbands and wives , parents and children , masters and servants , in the conditions of prosperity and adversity . 3 the third and last part of the christian mans calling ; wherein the christian is directed how to make religion his business , in his dealings with all men , in the choice of his companions , in his carriage in good company , in bad company , in solitariness , or when he is alone , on a week-day , from morning to night , in visiting the sick , on a dying-bed ; as also the means how a christian may do this , and some motives to it . 4 the door of salvation opened , by the key of regeneration , 5 heaven and hell epitomized ; and the true christian characterized . 6 the fading of the flesh , and the flourishing of faith : or , one cast for eternity , with the only way to throw it well ; all these by george swinnock , m. a. a wedding ring fit for the finger ; together with the non such professor ; by w. secker . joh. am. comenii schola , ludus seu encuclopaedia viva , i. e. januae linguarum praxis comica . the godly mans ark , in five sermons ; with mrs. moors evidences for heaven ; by ed. calamy . a practical discourse of prayer , wherein is handled the nature and duty of prayer ; by t. cobbet . notes, typically marginal, from the original text notes for div a42547-e190 bodin . de rep●●● lib. 4 evangr . lib. 2. ca. 13. notes for div a42547-e1900 justin martyr . hierom. lyra. targ in job 9. pareus in gen. 6. joseph . de bello judaico . drexel . school of patience . plura sunt quae terrent , quam quae premunt . conscientia peccati est mater formidinis . chrysost . suetonius . aul. gell. noct. attic. ainsworth in psa . 32. wright de passionib . seneca . ecclus . 11.14 . tremel . in psa . 49. by gold , silver , brass and iron , are meant the assyrian , the persian , the grecian , and the roman empires , who should rule the world till christ , here called the stone , doth come himself to destroy the last of these monarchies . esther 3.12 . mark 10.14 . plorabant nascentes , prophetae suae calamitatis : lachrymae enim testes sunt miseriae ; nondum loquebantur , & jam prophetabant . quid prophetabant ? in labore se venturos , vel timore , &c. aug. de verb. apost . serm. 24. mat. 18.10 . valer. maxim. lib. 5. cap. 10. joseph de bello judaico . dan. 7.2 , 3 2 reg. 17.6 . plutarchus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi septicollem vocat . septem una sibi muro circundedit arces . servius in vi aen. haliemus instrumenta servilia etiam reges . tacit . du moulin respons . ad cardin. du perron . noverat cogitare ut forté concupiscere aliquid , quod caecus non possit implere , sed in corde judicari á cordis perscrutatore . aug. tract . in joan. 44. calvin super joh. 9.3 . mat. 20.15 . byrdals profit of godliness . unusquisque consideret , non quod alius passus sit , sed quid patiet ipse mereatur , cyprian . de lapsis sect. 21. calvin harmon . sup . hunc locum . august . certè si beneficiorum dei essemus capaces , liberaliùs nobiscum ageret deus . calvin . job 1.21 . opposita juxta se posita clariùs elucescunt . scultet . in jes . 1.5 . chrysost . in mat. 5.28 . lam. 3.15 16 cartwr . harmon . evangel . savanarol . meditat . in psal . 51. lachrymae sanctorum , vinū angelorū . bern. bonavent . meditat. 2 cor. 5.1 comenius in vit . drabic . c. 28. euseb . emissen . serm . 2. de prodigo . bonis suis aliis praeparat beatitudinem , sibi miseriam , aliis gaudia , sibi lachrymas , aliis voluptatem brevem , sibi ignem perpetuum . salvian . clem. alexandr . padag . virgil. aeneid . 5. rupertus . amos 3.6 origen . homil. 23. in numer . august . in psa . 72. chrysost . tom 5. homil . 68. idem in c. 1. ad rom. homil . 2. idem in psal . 148. idem in gen. 11. homil. 30 thom. de kempis de imitat . christi , l. 3. c. 5. gregor . pastor . part 3. admonir . 13. aug. serm. 12. de sanctis . ferre decet patienter onus , quod ferre necesse est . qui jacet invitus , durius ille jacet . seneca . psa . 39. august . in psal . 60. tho. de kempis . de imitat christi , lib. 3. ca. 5. psal . 90.1 notes for div a42547-e16050 calvin ad loc . estius exposit . in loc . observ . plutarch . polyb. histor . joseph . de bello judaico , lib. 5. walther . harmon . biblic . in gen. 19 cameron praelect . chrysost . august . tom. 10. serm. de temp. chrysost . ad pop. antioch . homil. 6. gregor . moral . lib. 1. ca. 3. 2 per. 3.7 . 1 pet. 4.7 . lips . lib. 1. de constant . ca. 15. aquinas . seneca . carent omni invidia , & ●arent omni rerum ad beatitudinem necessariarum indigentia . danae ●8 . coeli conditor est deus , quoad formam naturae , & artifex ejus quoad formam gloria . gorran in heb. vid. perrer . in gene●in . & polan . syntagm . p. 274. nos ut municipes coelorum gerimus . beza in phil. 3.20 . qui quarit , vult scire , aut obtinere . lamb. in plaut . mot. 1. psa . 49.11 ▪ charis kai eirēnē, or, a pacifick discourse of gods grace and decrees in a letter of full accordance / written to the reverend and most learned dr. robert sanderson by henry hammond ... ; to which are annexed the extracts of three letters concerning gods prescience reconciled with liberty and contingency ; together with two sermons preached before these evil times, the one to the clergy, the other to the citizens of london. hammond, henry, 1605-1660. 1660 approx. 340 kb of xml-encoded text transcribed from 88 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a45400 wing h519 estc r35983 15585262 ocm 15585262 103954 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45400) transcribed from: (early english books online ; image set 103954) images scanned from microfilm: (early english books, 1641-1700 ; 1150:2) charis kai eirēnē, or, a pacifick discourse of gods grace and decrees in a letter of full accordance / written to the reverend and most learned dr. robert sanderson by henry hammond ... ; to which are annexed the extracts of three letters concerning gods prescience reconciled with liberty and contingency ; together with two sermons preached before these evil times, the one to the clergy, the other to the citizens of london. hammond, henry, 1605-1660. [8], 160, 7 p. printed for r. royston ..., london : 1660. first three words of title in greek characters. reproduction of original in the union theological seminary library, new york. includes bibliographical references. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng grace (theology) providence and government of god. 2005-12 tcp assigned for keying and markup 2006-01 apex covantage keyed and coded from proquest page images 2006-03 judith siefring sampled and proofread 2006-03 judith siefring text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a pacifick discourse of gods grace and decrees : in a letter , of full accordance written to the reverend , and most learned , dr. robert sanderson . by henry hammond . d. d. to which are annexed the extracts of three letters concerning gods prescience reconciled with liberty and contingency . together with two sermons preached before these evil times , the one to the clergy , the other to the citizens of london . london . printed for r. royston , at the angel in ivy-lane , 1660. to all our brethren of the church of england . § . 1. in relation to the controversies concerning gods grace and decrees , nothing was ever superior , in my thoughts , to the feare that the great interests of religion , christian practise , and particularly that of charity , might be obstructed by them . § . 2. it hath long been the complaint of pious and learned men , ( of the justice whereof , if formerly we had , we cannot now reasonably retain any doubt , ) that the crude and unwary treating of these , and ( from thence derived , ) an hasty premature perswasion of their being in christ , ( assisted by a beliefe of irrespective decrees , and grace irresistible , and no possibility of interrupting their justified estate , ) was apt to contribute to the presumtions , and securities , and finall impenitences of some men , who having most loudly renounced the power , choose yet not to quit the forme of godliness . § . 3. and for the heares , and uncharitable distempers , which the managing of these controversies particularly have been guilty of , we need not look abroad among the dominicans and jesuites , jansenists and molinists , for proofes . our own region hath not of a long time failed of evidences . the old weapon of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , crying down for carnall men and herericks , pelagians and semipelagians , papists , socinians , and what not ? ( even rifling the poets hell to fetch out titles for their adversaryes , ) hath never been more nimbly taken up , and vigorously handled , then in these dayes . § . 4. and as if fewell to dissentions were still wanting , it hath been the endeavour of some to suggest this jealousy , and clancularly to infuse it into the minds of men , that they which oppose unconditionate decrees , &c. ( and pretend to think they effectually serve the ends of christianity thereby , ) have entertained such vehement dislikes , and aversations to all that scheme of doctrines , that they retain no charity to the maintainers of them , though they be in other things as constant , obedient sonns of the church of england , as any ; and when opportunity shall assist their designe , will take care rigorously to fence their communion from them , and whatever the accord be in other doctrines , ( wherein our church is eminently concerned against the common adversaries , ) will proceed finally to exterminate and exclude them . § . 5. the consequences of this perswasion , once imbibed , be it never so causelesse and unprovoked , how noxious and inauspicious they may prove to all that are on either side concerned in them , what leven of bitter zele and animosityes it may cause to ferment in the minds of some , what blasts and improsperityes it may bring on the endeavours of others ; and , betwixt both , what detriment to the true and solid ends , whether of religion , or reformation , ( the squaring of our lives according to that other , more sublime , patterne in the mount , mat. v. the inhaunsed , transcendent , indispensable lawes of purity and peaceableness , ) i shall not here need to set forth , every man's sagacity serving him competently to make this discovery . § . 6. yet was it not a rationall hope , that the bare disclaiming and renouncing so great a guilt , would be admitted to the purgation of those , against whom it had been suggested and believed . it therefore seemed to me more seasonable to tender an ocular demonstration of the contrary , by bringing my lamb , or turtle , ( my offering to the temple of peace , ) and really exemplifying the charity and accordance , that may readily be attained between dissenters , when minds prepared with meekness , and love of the truth , wheresoever they meet with it , can take courage to deny themselves , and so to deposit prejudices , and instead of names and shadowes , to give themselves up to the entire guidance of that light which shines in scripture . § . 7. in order to this end , it seemed not improper , to offer at this time to publick view the present sentiments of the judicious dr. sanderson , the regius professor of the university of oxford , ( and the rather , because some manuscript tables of his former thoughts , and some passages from his sermons , long since preached , and now republished , have been made use of , to gain authority to those doctrines which he is now far from owning , ) and briefely and perspicuously to annex unto , and compare with them , those amicable and pacifick reflexions , which may hope to gain the unanimous consent of all true sons of our venerable mother , the church of england , whose chiefe aime it hath alwayes been to discountenance divisions and fractions , and occasions and fomenters of those , especially singular doctrines and novell articles of faith , and in a catholick harmonious charity , to plant primitive belief , and zele of good workes , and so instead of the empty forme , the full power of godlinesse . § . 8. what is so largely added on that one head of prescience , had some appearance of necessity , to repell a shaft borrowed of late from the socinian's quiver , who having resolved it impossible for god himself to for esee future contingents , have given disputers their choice , whether they like best , bluntly to deny god's prescience , and so , at his cost , maintain their own liberty , or more piously to maintain prescience , and then give it the same force of evacuating all liberty and contingency , which predetermination of all events was justly accused to draw after it ; the mistake very dangerous on either side , and the temtation equally fitted for both , if it were not timely obviated . § . 9. that these ensuing discourses may be effectually successfull to the designed end , of advancing the threefold interest of truth , and peace , and uniforme christian obedience , that it may supplant the vineger by the oyle , the nitre by the balsome , and procure , by consent of litigants , a solemne supersedeas , if not conclusion to debates , ( an aversion to these heathen agones , which afford nothing , but to the combatant blowes , and leaves to the conquerour , ) above all , that it may provide us , by this truce , a greater vacancy for the continued exercises of reall piety , and engage us to make diligent use of it , ( to adde , as to our faith vertue , ( or courage , ) so to our godlinesse brotherly-kindnesse , and to that the yet higher ascent and accomplishment of charity , ) that it may compact us all into that union that most succesfully contributes to our growth , and so possess us of that qualification , to which immarcessible joyes are awarded by our righteous judge , shall be continually the prayer , as in the following sheetes it hath been the sincere single endeavour , of festo omnium sanctorum . your-fellow labourer h. hammond . a letter of full accordance , written to d. robert sanderson , concerning gods grace and decrees . dear sir , § . 1. having had a sight of the letter which you sent m. — about the antiremonstrant controversies dated mar. 26. and observing one of the reasons , which you render of your having avoided to appear on that theme , [ a loathness to engage in a quarrell whereof you should never hope to see an end ] i thought my self in some degree qualified to answer this reason of yours , and thereby to do acceptable service to many , who do not think fit that any considerations , which have not real and weighty truth in them , should obstruct that which may be so much to the common good , i mean , your writing and declaring your mind on any profitable subject . § . 2. that which qualifies me more then some others , to evacuate the force of this one reason of yours , and makes me willing to attempt it , though not to appear in opposition to any other passage , that ever you have written , is the true friendship that hath passed between us , and the sweet conversation that for sometime we enjoyed , without any allay or unequableness , sharp word , or unkind , or jealous thought . the remembrance whereof assures me unquestionably , that you and i may engage in this question , as far as either of us shall think profitable , without any the least beginning of a quarrel , and then that will competently be removed from such , as of which you cannot hope to see an end . § . 3. and before i go any farther , i appeal to your own judgement , whether herein i do not at least speak probably , and then whether it were not a misprision , which you are in all reason to deposite , to apprehend such insuperable difficulties or impossibilities at a distance , which when they are prudently approached , and examined , so presently vanish before you . if this one reflection do not convince you , it remains , that the speculation be brought to practice , and exemplified to your senses . § 4. you set out with a mention of some positions , wherein , you say , divines , though of contrary judgements , do yet all agree . and then it is not credible that you and i should be so singular , as to differ in them endlesly ; of this number you propose five , 1. that the will of man is free in all his actions . 2. that very many things in the world happen contingently . 3. that god from all eternity foreseeth all , even the most free and contingent events . 4. that whatsoever god foreseeth shall infallibly come to pass . 5 , that sinners are converted by the effectual working of gods grace . of each of these you say we have from scripture , reason and experience , as good and ful assurance , as can be desired for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or truth of them , that they are so . ] and i who fully subscribe to the undoubted truth of each of the propositions , and do it also upon the very same three grounds ( of scripture , reason , and experience ) which you mention , need not the intercession of our friendship to render it impossible to give you any the least trouble of so much as explaining your sence in any of these . § . 5. next , when you resolve , that all the difficulty is about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( referring that to no more then three heads ) 1. how to reconcile the certain futurition of what god foreseeth , with the liberty of the rational creature , and the contingency of casual effects , as they proceed from inferiour causes . 2. in what manner or measure the effectual grace of god cooperateth and concurreth with the free will of man , in the conversion of a sinner . 3. how to cut so even a thread , as to take the whole of what we do amiss to our selves , and leave the whole glory of what we do well to his grace . ] you are again as secure as any amulet can make you , that this resolution of abbreviating the controversies , and confining them to these few heads , shall never engage you in the least degree of debate : and then i shall challenge you to feign , how it can remain possible , without contradicting ones self ( which still is not quarrelling with you ) to engage you in any uneasie contention , unless it be on one of these three heads , , and when i have by promise obliged my self , which now i do , not to raise any dispute , or attempt to ensnare or intangle you in any of these three , you have then nothing to retract but your fears , to which if i tell you , you cannot adhere , discerning a sure and near period to that which you apprehended endless , this is all the victory i shall project , or be capable of in this matter . § . 6. of the first of these three difficulties , the reconciling the certain futurition of what god foresees , with the liberty of the rational creature , and the contingency and casual effects , it falls out , that you have in your shorter letter , dated ap. 8. given that account , which evidenceth it to be , in your opinion , no invincible difficulty , your words are these , [ that gods praescience layeth no necessity at all upon any event , but that yet all events , as they are foreseen of god , so shall they certainly and infallibly come to pass , in such sort as they are foreseen , else the knowledge of god should be fallible , which certainty of the event may in some sort be called necessity , to wit , consequentis or ex hypothesi , according as all the most contingent things are necessary , when they actually exist , which is a necessity infinitely distant from that which praedetermination importeth . ] this i take to be so clear an explication of that difficulty , and so solid a determining of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manner of reconciling praescience with contingency , that as i fully consent to it in every part of your period , so i doubt not but the last part alone hath made it as intelligible to any ordinary understanding , as whole books of philosophers have attempted to do . § . 7. for gods praescience from all eternity being but the seeing every thing that ever exists , as it is , contingents , as contingents , necessary , as necessary , can neither work any change in the object , by thus seeing it , ( convert a contingent into a necessary ) nor it self be deceived in what it sees , which it must be , if any thing in process of time should be otherwise , then from all eternity god saw it to be . § . 8. i was lately advised with by a divine , to me unknown , but one that seems to be a man of good learning , about the distinction frequently made in this matter , betwixt inevitably and infallibly , and my answer and replyes to his severall objections , ( because i would demonstrate the perfect accordance betwixt you and me in this , which , within this year or two is put into a very grave attire , and revered as a great difficulty ) i will give you at large by way of appendage at the end of this letter , having by hap a copy retained by me , and though it cost you some minutes to survey them , yet i know your patience of all such exercises so well , that i doubt not of your willingness to be thus detained by me , which yet here you shall not , loco non suo . § . 9. then for the second , in what manner and measure the effectuall grace of god cooperateth , or concurreth with the free will of man in his conversion ] you seem to me to have given a punctuall account of each part of that also , in the said second letter , in these words , that god worketh not by his grace irresistibly , but yet so effectually on those whom he hath ex beneplacito appointed to salvation , in ordering the means , occasions and opportunities with such congruity to that end , as that de facto it is not finally resisted ] here it is evident your resolution comes home to each terme in the difficulty ; for if effectuall grace worke not irresistibly , then we see in what manner it cooperates with the free will of man , viz. so as it still remains possible for him to resist it . and if the effectualness of his working consist in ordering the means , occasions , and opportunities with such congruity , &c. then as that stateth the measure of the cooperation ( the onely second part of the difficulty ) and doth it expresly in bishop overals way , so this supposeth grace sufficient to conversion and salvation to be given to those , who are not converted , and saved , quite contrary to the three grand praetensions of doctor twisse , the supralapsarians , and sublapsarians , and whether it be true or no , is presently freed from all the odious consequences charged on the several schemes of the antiremonstrants , and so may safely be granted , or not opposed by them , who yet want evidence of scripture to establish it , and so this is not likely to bring any uneasie engagement upon you . § . 10. and then as there remains no more difficulties , but the third , so , if you mark it , the grounds are already laid , whereby that is unquestionably resolved , for having granted that god gives sufficient grace , and yet , when he cooperates most effectually , he doth it not irresistibly , this is the very thred you seek to cut by , so as to devolve the whole blame of all our miscarriages on our selves , and the entire glory and praise of all our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good performances , or good successes on his grace . were any of us so left or past by , as to be denyed sufficient grace , and yet destined to perish , meerly through want of necessaries ; the whole blame could not rationally fall on our selves , it could not be said of christs yoke , that it were * easie , or his † commandment not far from us , the fault that was found with the mosaical oeconomy , heb. viii . 8. and which made another ( the evangelical ) necessary , would still lye against this , viz. that men were not enabled to perform what was required , and yet the non-performance eternally revenged on many of them . but sufficient grace being tendred by god , and by no default , but their own , proving ineffectuall , the entire blame falls unavoidably on those , who do not thus open to him that knocks , so receive , as to make use of it , but resist , or grieve , or quench what was so mercifully designed , and might have been improved by the humble and diligent receivers unto their greatest advantages . § . 11. on the other side , if our nature being universally corrupted by adam's fall , all possibility of rising out of that grave of sin be the effect and benefit of the grace , as that is of the death of christ , if it be god that worketh in us both to will and to do , of his good pleasure , the first by his preventing , the second by his assisting grace , and both those bottom'd meerly in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good pleasure , nothing in us any way meriting the first act , or purpose of giving grace , any farther then our wants and miseries rendered us the proper objects of his compassions and reliefs ; and the subsequent aids in like manner challengeable , onely from his promise , and the purport of the parable of the talents , of giving to him that hath , rewarding the use of the lower , with the gift of an higher degree of grace , then still is this , the attributing nothing to our selves , but demerits , and provocations , and giving the whole glory to god. § . 12. having gone thus far without any considerable disagreement , about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how to reconcile these three seeming repugnancies , wherein you apprehended the greatest difficulty to lye , and being hereby , as by so many postulata accorded between us , competently provided and furnished of a standard , and umpire , ( in case any light difference should arise ) what objection can s. pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. xi . 33. ( belonging expresly to another matter , the cutting off the obdurate , and gathering all perswasible believing jews and gentiles , and no way applicable to this ) interpose , why we should not proceed together to the consideration of the doctrine of decrees , as it hath been variously debated by others , and by you perspicuously recapitulated in the process of your papers ? § . 13. to this therefore i presume of your good leave that we now proceed , and whereas you have prudently chosen to begin with an history of your own thoughts on this subject , which you have laid down with great particularity , i shall set out with a bare transcript of that , which will need no comment of mine , to render it usefull to the reader , in discovering to him the true and sole originall of the thriving ( for some time ) of those doctrines among us , and how so many of our church came to be seasoned with them , and in giving him a but necessary caution for the laying the grounds of the study of divinity in the writings of the antient church , rather then in our modern systemes and institutions . your words are these , § . 14. when i began to set my self to the study of divinity as my proper business , ( which was after i had the degree of master of arts , being then newly xxi . years of age ) the first thing i thought fit for me to do , was to consider well of the articles of the church of england , which i had formerly read over twice , or thrice , and whereunto i had subscribed . and because i had then met with some puritanicall pamphlets written against the liturgie , and ceremonies ; although most of the arguments therein were such as needed no great skill to give satisfactory answers unto , yet for my fuller satisfaction ( the questions being de rebus agendis , and so the more suitable to my proper inclination ) i read over with great diligence and no less delight that excellent piece of learned hooker's ecclesiasticall politie . and i have great cause to bless god for it that so i did , not onely for that it much both cleared and setled my judgement for ever after in very many weighty points ( as of scandall , christian liberty , obligation of laws , obedience , &c. ) but that it also proved ( by his good providence ) a good preparative to me ( that i say not , antidote ) for the reading of calvin's institutions with more caution then perhaps ( otherwise ) i should have done . for that book was commended to me , as it was generally to all young scholars in those times , as the best and perfectest systeme of divinity , and fittest to be laid as a ground work in the study of that profession . and indeed being so prepared as is said , my expectation was not at all deceived , in the reading of those institutions . i found , so far as i was then able to judge , the method exact , the expressions clear , the style grave , equall and unaffected : his doctrine for the most part conform to s. augustines , in a word , the whole worke very elaborate , and usefull to the churches of god in a good measure ; and might have been ( i verily believe ) much more usefull , if the honour of his name had not given so much reputation to his very errours . i must acknowledge my self to have reaped great benefit by the reading thereof . but as for the questions of election , reprobation , effectuall grace , perseverance , &c. i took as little notice of the two first , as of any other thing contained in the book ; both because i was alwayes affraid to pry much into those secrets , and because i could not certainly inform my self from his own writings , whether he were a supralapsarian ( as most speak him , and he seemeth often to incline much that way ) or a sublapsarian , as sundry passages in the book seem to import . but giving my self mostly still to the study of moral divinity , ( and taking most other things upon trust , as they were in a manner generally taught both in the schools and pulpits in both vniversities ) i did for many years together acquiesce without troubling my self any farther about them , in the more commonly received opinions concerning both these two , and the other points depending thereupon . yet in the sublapsarian way ever , which seemed to me of the two , the more moderate , rationally and agreeable to the goodness , and justice of god : for the rigid supralapsarian doctrine could never find any entertainment in my thoughts from first to last . but mdcxxv . a parliament being called , wherein i was chosen one of the clerks of the convocation for the diocesse of lincoln , during the continuance of that parliament ( which was about four moneths , as i remember ) there was some expectation that those arminian points ( the onely questions almost in agitation at that time ) should have been debated by the clergy , in that convocation . which occasioned me ( as it did sundry others ) being then at some leasure , to endeavour by study and conference to inform my self , as throughly and exactly in the state of those controversies , as i could have opportunity , and as my wit would serve me for it . in order whereunto , i made it my first business to take a survey of the severall different opinions concerning the ordering of gods decrees , as to the salvation or damnation of men ; not as they are supposed to be really in mente divina ( for all his decrees are eternall and therefore coeternall , and so no priority or posteriority among them : ) but quoad nostrum intelligendi modum , because we cannot conceive or speak of the things of god , but in a way suitable to our own finite condition , and understanding : even as god himself hath been pleased to reveal himself to us in the holy scriptures by the like suitable condescensions and accommodations . which opinions , the better to represent their differences to the eye , uno quasi intuitu , for their more easie conveying to the understanding by that means , and the avoiding of confusion and tedious discoursings , i reduced into five schemes or tables , much after the manner as i had used to draw pedigrees ( a thing which i think you know i have very much fancied , as to me of all others the most delightfull recreation ) of which schemes , some speciall friends , to whom i shewed them , desired copies : who , as it seemeth , valuing them more then i did ( for divers men have copies of them , as i hear , but i do not know that i have any such my self ) communicated them farther , and so they are come into many hands . those are they which doctor reynolds , in his epistle prefixed to master barlees correptory correction , had taken notice of . having all these schemes before my eyes at once , so as i might with ease compare them one with another , and having considered of the conveniences and inconveniences of each , as well as i could , i soon discerned a necessity of quitting the sublapsarian way of which i had a better liking before , as well as the supralapsarian , which i could never fancy . ] § . 15. thus far your history , which , i verily believe to have perfect truth in every step of it , without any disguise or varnish , and so i pass from it without any farther reflections . § . 16. next then follows your distincter view of the severall wayes , which have been embraced by those of the antiremonstrant perswasion , and the motives on which you were forced to dissent and depart from each of them , and to this i am obliged to attend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the wayes being especially three , the method of greatest advantage will be to begin with a transient view of those , each of which you with great reason reject , and to set doctor twisses first ( though it came last into the world and adorn'd it self with the spoiles of the other two ) because that sets the object of election higher , then the other do , homo creabilis , man considered before he is created . his design and scheme you have perspicuously drawn , thus , [ that god making his own glory the only end of all other his decrees , all these decrees of creating man , of permitting sin , of sending christ , of preaching the gospel , of electing some , of reprobating others , and the rest , make up one entire coordinate medium , conducing to that one end , and so the whole subordinate to it , but not any one part , or joynt thereof subordinate to any other of the same . ] against this , your objection i profess to be very convincing , taken from his own beloved axiome , so oft repeated by him , ( and borrowed from him , and built upon by others ) that whatsoever is first in the intention , is last in the execution . for as it is most evident , that of these his supposed coordinate decrees some are after others in execution ( the fall after the creation , the coming of christ after both , and so of the rest ) so if he will stand to his principle , he must , as you say , grant , that those that were thus after any other in the execution , were in gods intention before them , which will necessarily bring in a subordination among them , and so quite overthrow this ( as you call it ) new crochet of coordination . § . 17. your other causes of dislike to his way are equally rational , 1. the falsness of that his logick maxime , which he builds so much upon , which yet hath no certain truth , or other then casuall , but when it is applyed to final causes , and the means used for the attaining any end . 2. the prodigiousness of his other doctrine , that there are more degrees of bonity in damnato quam annihilato , ( because the bonitas entis ) and so that it is better for the creature to be in eternall misery , then simply not to be ; when christ expresly pronounceth the contrary of wicked men , that it had been better for them never to have been born , to have a milstone about the neck , and to be cast into the sea , ( a figure to represent annihilation ) then to be involved in those dangers that attend their sins . 3. his resolving gods election of a man to life eternall to be * no act of his mercy , and likewise his † reprobating and ordaining to damnation to be no act of his justice , but of his pleasure . ] a few such propositions as these are competent to blast and defame any cause , which requires such aids , stands in need of such supporters , and therefore you will be confident i concurr with you in rejection of that , though i think neither of us likely to undertake the travel of refuting of his whole work . § . 18. next then for the supralapsarians , with whom the object of the decree is homo conditus , man created , not yet fallen , and the sublapsarians , with whom it is man fall'n , or the corrupt mass , your rejections and reasons thereof are twined together , and are especially two , which you justly call very weighty , and so i suppose they will be deem'd by any man , that shall consider the force of them , without prejudice , i shall therefore set them down from your letter in your own words . § . 19. the first reason is , because though it might perhaps be defensible , as to the justice of god , in regard of his absolute power over his own creature , yet it seems very hardly reconcileable with the goodness of god , and his exceeding great love to mankind , as they are plentifully and passionately set forth in his holy word , to decree the eternall damnation of the greater part of mankind , for that sin , and for that sin onely which was utterly and naturally impossible for him to avoid , for the decree of reprobation according to the sublapsarian doctrine , being nothing else but a meer preterition or non-election of some persons whom god left , as he found them , involved in the guilt of the first adams transgression , without any actuall personall sin of their own , when he withdrew some others , as guilty as they , without any respect to christ the second adam , it must needs follow that the persons so left are destin'd to eternall misery , for no other cause , but this onely , that adam some thousand years since did eat the forbidden fruit , and they being yet unborn could not help it . § . 20. the other reason was , because the scripture not onely saith expresly , that god hath chosen us in christ before the foundation of the world , eph. 1. 4 , 5. and consequently the decree of sending christ must be praecedaneous to that of election , but also doth every where , and upon all occasions hold forth the death of christ , as intended by god for the benefit of mankind , in the utmost extent , [ the world , the whole world , mankind , every man , &c. ] and not for the benefit of some few onely , the rest by an antecedent peremptory decree excluded . to which it would be consequent , that according to the tenure of ( the more moderate of these ) the sublapsarians doctrine , jesus christ the judge at the last day , when he should proceed to pronounce sentence upon the damned , should bespeak them to this effect , ite maledicti , voluit enim pater meus pro beneplacito , ut adam peccato suo vos perderet , noluit ut ego sanguine meo vos redimerem , go ye cursed , for my father of his meer pleasure will'd that adam by his sin should destroy you , will'd not that i by my blood should redeem you , the very thought whereof ( you say ) your soul so much abhorr'd , that you were forced to forsake that opinion of the sublapsarians , ( having , as you profess , never phansied the superlapsarians ) and conclude it unsafe to place the decree of election before that of sending christ . § . 21. these two reasons of changing your judgement , are , i confess , so worthy of a considering man , who makes gods revealed will his cynosure , and doth not first espouse doctrines of men , and then catch at some few obscure places of scripture , to countenance them , nor makes his retreat to the abyss of gods unfathomable counsels , as the reason of ( that which is its contradictory ) his attempting to fathome and define them , that i doubt not but the tendering of them to all dispassionate seekers of truth , that have not so me interests to serve by adhering peremptorily and obstinately to their prepossessions , will be of the same force to disabuse and extort from them the same confessions , which they have from you , causing them fairly to deposite these two schemes , and either not to desine at all , or to seek out other solider methods , and more catholick grounds of defining ; and if the wise heathen were in the right virtus est vitium fugere , & sapientia prima stultitia caruisse — this will be some degree of proficiency , which they that shall with unspeakable joy have transcribed from you , will also have temptation to accuse your fears , or waryness , that they received not this lesson sooner from you , especially when they are told , what here you express , that these have been your thoughts , ever since the year 1625. i. e. 34. years since , which is an age or generation in the scripture-use of the word . § . 22. that none may be any longer deprived of this means of their conviction , or permitted to think or teach securely and confidently , and as in accord with you , what you profess your soul thus long to have abhorred the very thought of , i desire you will at length communicate your thoughts your self , or else allow this letter of mine to be your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and do it for you , under some testimony of your full approbation of this your sence . § . 23. but all this , thus far advanced , is but the rejection of the severall erroneous wayes , and onely the negative part of your thoughts , which yet , by the way let me tell you , is fully sufficient both to the peace of churches , and of particular souls ; if the erroneous wayes be rejected , from whence all the misapprehensions of god , and ill consequences thereof flow , the church is competently secured from tares , and then what need express articles , and positive definitions come in to her rescue ? § . 24. this i suppose the reason both of our churches moderation in framing the article of predestination , and of our late kings declaration , in silencing the debate of the questions . for if by these methods the church could but have prevailed to have the definitions of the several pretenders forgotten , all men contenting themselves , as our article prescribes , with the promises of god , as they are declared in scripture , ( which sure are vniversal and conditionate , not absolute and particular ) the turmoil and heat , and impertinence of disputes had been prevented , which now goes for an engagement in gods cause , the bare fervour and zeal in which is taken in commutation for much other piety , by many the most eager contenders . the doctrines being deemed doctrines of god , are counted evidences of sanctified men , and affix the censure of carnality on opposers , and from hence come bitter envyings , railings , and at the least evil surmisings , and these are most contrary to the outward peace of a church or nation . § . 25. and for particular mens souls , if the rigid doctrines be found apt to cool all those mens love of god , who have not the confidence to believe themselves of the number of the few chosen vessels , and to beget security and presumption in others , who have conquered those difficulties , and resolved that they are of that number , and to obstruct industry and vigorous endeavours , and fear of falling , and so to have malignant influences on practise , yet seeing it is the believing the antiremonstrant schemes ( one or other of them ) to be the truth of god , which lyes under these ill consequences , the bare laying them aside , leaves every man indispensably under the force of christs commands to disciples , terrours to the unreformed , and conditional ( most expresly conditional ) promises to all ; and those being substantially backed with the firm belief of all the articles of the creed , particularly of the judgement to come , are by the grace of god abundantly sufficient to secure evangelical obedience , the true foundation of peace to every christian soul , and therefore i say , est aliquid prodire tenus , your negative part , if there were no more behind , will be of soveraign use to all that have been seduced into any liking of those errours , which are by a man of your moderation and judgement , in despight of contrary prepossessions , on reasons so convincing and perspicuous , rejected . § . 26. but in the space of thirty four years , though you have permitted your genius to lead you to other studies ( which if your rejections be granted , i shall willingly confess to be more universally profitable , then any minuter searches into the decrees ) those of moral or practical divinity , yet it seems you have not liv'd such an obstinate recluse from the disputes and transactions of men , but that occasions you have met with to excite your faculties , to wade a little farther into the positive part of these doctrines : and indeed it is hard to conceive how a man can have spent so many hours , as the survey of doctor twisses vindiciae gratiae , were it never so slight and desultory , must have cost you , without some other reflections , besides those of bare aversation to his hypotheses . § . 27. to these you at length proceed , proposing them with difference , owning some of them , as your present thoughts , and opinion , whilst in others you profess to be purely sceptick , and to propose them onely as conjectures , that seem to you in the mean time not improbable , untill you meet with some other more satisfactory . and in making this difference i fully accord with you , discerning that undeniable evidence of grounds in the former , which is not so readily discoverable in the latter . i shall therefore follow your direction herein , and rank these severally , setting down those which you own as your opinion first , and afterward , with that note of difference , proceed to your conjectures . § . 28. concerning the decrees of election and reprobation , your present opinion is contained in these three propositions ( prefaced with two more , which are but the disavowing the three wayes of massa nondum condita , condita ante lapsum , & corrupta . ) § . 29. i. that man being made upright , and so left in manu consilii sui ( god permitting him to act according to that freedome of will wherewith as a reasonable creature he had endowed him ) did by his own voluntary disobedience , through the cunning of satan , tempting him thereunto , fall away from god , cast himself into a state of sin and misery , under the bondage of satan , without any power , possibility , or so much as desire to recover himself out of that wretched condition ; all which god did decree not to hinder , as purposing to make use thereof , as a fit occasion for the greater manifestation of his power , wisdome , goodness , mercy , justice , &c. of this my opinion is , that it is , in every branch of it , so undeniably founded in the express affirmations of holy writ , that there can be no doubt of it to any christian . § . 30. ii. that man being thus falln , god out of his infinite compassion to his creature , made after his own image ( and that satan might not finally triumph in so rich a conquest , if the whole mass of mankind should perish ) decreed to send his onely begotten son jesus christ into the world , to undertake the great work of our redemption , and to satisfie his justice for sin , that so notwithstanding the same , the whole mass of mankind lost by the fall of the first adam , might be restored to a capability of salvation , through the mercy of god , and the merits of jesus christ , the second adam . in this , compared with what you before said , and afterwards add , i discern your full agreement to the words of our church-catechism , as those are exactly consonant to the manifold testimonies of sacred writ , that christ dyed for , and thereby redeemed all mankind ; your words being not ( to my apprehension ) capable of any of those evasions , that others are willing to reserve themselves in this business , as of his dying sufficiently , but not intentionally for all , for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is superseded by your words of gods sending christ &c. that so mankind &c. ] which must needs import his unfeigned intention , that mankind should be restored to a reall capability of salvation , which is not with truth affirmable , if any one individuall of that whole kind be absolutely passed by , or left , or excluded from his part in this restauration , and capability of salvation , which yet we must resolve many millions to be , if that which is perfectly necessary to the recovery of those which were so totally lost , as your former proposition truly supposed , be not really and effectively made up to them by christ . and as in this full latitude i am obliged to understand you , so i wish not any more pregnant words to expresse it , then those which you have chosen . § . 31. iii. that man having by his fall rendred himself uncapable of receiving any benefit from the covenant made with him in his first creation , god was graciously pleased to enter into a new covenant with mankind , founded in his son jesus christ , consisting of evangelical but conditional promises , of granting remission of sins , and everlasting life , upon the condition of faith in christ , repentance from dead works , and new obedience : and gave commandment that the said covenant by the preaching of the gospel should be published throughout the world . this , you say , you conceive to be that which the arminians call the generall decree of predestination , but is rejected by the calvinists , ] and that all these decrees are ( according to our weak manner of understanding the way of gods counsells , salva coexistentiâ & praesentialitate rerum omnium in mente divinâ ab aeterno ) antecedent to the decrees of election and reprobation . ] to this also i fully assent , both as to the truth , and fulness of the expression in every part , especially in that of gods entring with mankind ( without any restraint ) the new covenant , founded in christ : of the conditionateness of the promises of that new evangelical covenant : of repentance and new obedience , together with faith in christ , making up that compleat condition : of the antecedency of this covenant in christ ( and the command of publishing it throughout the world ) to the decrees of election and reprobation : which seems to me to be expresly set down from christs words mar. xvi . 15 , 16. and he said unto them , go ye into all the world , and preach the gospel to every creature , he that believeth and is baptized , shall be saved , he that believeth not , shal be damned . ] which evidently founds those two decrees in the precedaneous preaching , and mens receiving or rejecting of the gospel . § . 32. and when the gospels are all so express in setting down that command of christ to his apostles of preaching the gospel to all the world , to the whole creation , i. e , the whole gentile , as well as jewish world , ( and the travels of the apostles witness their obedience to it ) and when the command of christ is equivalent with a decree , and his giving of that in time an evidence of its being by him predestin'd from all eternity , it is very strange that this should be denyed or questioned by the calvinists , or the arminians rejected by them , when in effect they do but repeat christs own words , who if he gave command to publish the gospel to all , then must the publishing of the gospel be matter of a general decree , there being no other so sure a way of discerning what was ab aeterno predestined by god in his secret counsel , as the scriptures telling us what was by the father , or christ in time actually commanded . § . 33. thus far and no farther reach those which you own to be your present opinions , and pronounce of them , that you are so far convinced from the phrases and expressions frequent in scripture , that you cannot but own them as such , and then let me tell you , it were very happy that all men would agree in these , and yet more happy , it instead of more curious enquiries , they would sit down , and betake themselves uniformly and vigorously to that task , which the●e data bind indispensably upon them , and which is of that weight , that it may well imploy the remainder of their lives to perform it to purpose , i mean the work of evangelical obedience , the condition of the new covenant , without which the capability of pardon and salvation , which was purchased for mankind in general and for every man , shall never be actuated to any . § . 34. beyond these therefore what you add , you acknowledge to be but conjectures , which though to you they seem not improbable , yet you profess to maintain your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or scepticisme in them . and if in any of these i should , on the same terms of conjecture , or seeming probability , differ from you , this still were fully to accord with you in the general , viz. the suspension of belief , and proceeding no farther then conjectures in these things . what the issue will be , shall now be speedily experimented , by proceeding to a view of them , remembring still that you propose them but as conjectures . § . 35. the first is , that the object of the decrees of election and reprobation , as they are set forth in the scripture , seemeth to you to be man preached unto , those being elected to eternal life , who receive christ , as he is offer'd to them in the gospel , viz. as their lord and saviour , and those reprobated , who do not so receive him . ] herein i not onely perfectly agree with you , but more then so , i do think it an unquestionable truth , which carries it's evidence along with it , and so will be acknowledged by any that observes the limitation by you affixt to the subject of the proposition , the object of the decrees [ as they are set forth in the scripture ] for he that shall but consider , that the holy scripture is a donative afforded us by god , and designed for our eternal advantages , not to enable us to judge of others , but our selves , not to discover all the unsearchable recesses of his closet , or secret counsels ( abs condita domino deo nostro ) but to reveal to men those truths , which themselves are concern'd in , would make no difficulty to conclude , that the scripture speaks onely of those , to whom it speaks , and as the apostle saith , 1 cor. v. 12. what hath he to do to judge them that are without ? leaving them wholly to gods judgement , so doth the scripture declare gods dealing onely with those , to whom the scripture comes , to whom some way or other ( whether by writing or preaching it matters not ) the gospel of christ is revealed . § . 36. this as it appears by innumerable evidences in the scripture , so it is put beyond all dispute by that even now recited text , at christs farewell , mar. xvi . his commission to his apostles , and declaration of the fixed determin'd consequences of it , an express transcript of gods eternal destinations or decrees in that matter , go into all the world , and preach the gospel to every creature , he that believeth and is baptized shall be saved , and he that believeth not shall be damned ] in which words what can be the meaning of [ shall be saved , and shall be damned ] but this , that god hath decreed salvation and damnation to such ? those therefore are the object of those divine decrees , who are the subject of that proposition , and those are evidently men preached to , of which some believe , and are baptized , and those have their parts in the first decree , that of election to salvation , some reject the gospel , and believe not , and those fall under the second branch , that of rejection to damnation . § . 37. against the evidence of this , no opposition can be made , and to this it is undeniably consequent , that all the decrees whereof scripture treateth , are conditionate , receiving christ as the gospel offers him , as lord , and saviour , the former as well as the latter being the condition of scripture-election , and the rejecting or not receiving him thus , the condition of the scripture-reprobation . § . 38. as for any other which can be phansied distant from this ( and so all absolute election or inconditionate reprobation ) it must needs be resolved to be the meer invention and fabrick of mens brains , without the duct of gods spirit in scripture , which if at least it hold not a strict analogy with that which the scripture hath thus revealed to us , will never be excused from great temerity , and the sin of dogmatizing , the rifling gods secrets , and setting up our own imaginations , if not prejudices , for the oracles of god. if this were well thought of , it would infallibly set a period to all further disputes , on this subject . and the proposition , which i have last set down from you , is so irrefragably convincing , that i hope it may be successful to so good an end , and all men that read it , resolve it their duty to preach no other decrees of god from scripture , but this , that all that receive the gospel preached , and live according to the praescript rule thereof , ( for that is to receive christ as there he is offered to them , as a lord and saviour ) shall be saved , and all they that reject it , when it is thus revealed , or live in contradiction to the terms whereon it is established , shall be damned . this would probably change curiosity into industry , unprofitable disquisitions into the search and trying of our own wayes , and working out our own salvation . § . 39. to this proposition , if it shall be granted , you annex two corollaries , and i that have not onely yielded but challenged the undoubted truth of the proposition , can make no question of the corollaries , the first is this , § . 40. that it will be impossible to maintain the doctrine of vniversal grace in that manner as the remonstrants are said to assert it , against the objection which is usually made by their adversaries , how evangelical grace can be offer'd to such nations or persons , as never had the gospel preached unto them . ] § . 41. the truth of this corollary ( as of all other ) must be judged of by the dependence from the principle , the connexion it hath with the former proposition ; that spake of the decrees , as they are set forth in scripture , and of the condition required of them that are elected to salvation , receiving christ preached , as he is offered in the gospel , and accordingly it is most evident , that they that will found their doctrine on scripture , must find not onely difficulty , but impossibility to maintain the gift of evangelicall grace ( which i suppose to be a supernaturall power to believe and obey the gospel ) to those , to whom the gospel hath never been revealed . what the remonstrants are said to assert in this matter , i shall forbear to examine , because i design not to engage in any controversie at this time with any ; onely as on one side it is evident , that their adversaries can receive no benefit by the objection , the salvability of all to whom the gospel is preached , being as contrary to their doctrine of onely the elect , as it would be , if extended to the heathens also , all christians being not with them in the number of the elect ; so on the other side , i should think it strange , that in our present notion of evangelical grace , for a strength from god to receive and obey the gospel preached , it should , by the remonstrants , or any other , be affirmed from scripture , that it is given , or offered to those to whom the gospel hath not been revealed : s. paul stiles the gospel , the power of god unto salvation , and the preaching of it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administration of the spirit , and indeed the spirit is in scripture promised onely to them who believe in christ , and therefore speaking of what may be maintained by scripture , and confining the speech to evangelical grace , the universality of it can no farther be by that maintained to extend , then to those to whom the gospel is preached , for if faith cometh by hearing , and hearing by the word , i. e. preaching the gospel , it must follow , they cannot believe , and so have not evangelical grace , or strength to believe , without a preacher . § . 42. and therefore i remember the learned bishop of sarisbury , doctor davenant in his lent sermon ( i think the last he preached before the king ) declared his opinion to be ( as for vniversal redemption , so ) for vniversal grace within the church ; and as for this he was , i think , by none accounted an arminian , so i never heard any that was of the remonstrant perswasions , unsatisfied with the scantness of that declaration , but thought it as much , as , speaking of grace in the scripture notion of it , evangelical grace , could with any reason be required of him . § . 43. as for the state and condition of heathens , to whom the gospel is not revealed , and yet it is no fault of theirs that it is not , as all those that lived before christ and many since , as it is evident the scripture was not delivered to them , nor consequently gave to us christians rules for the judging of them , so it is most reasonable which you add in your second corollary , which is this , § . 44. that into the consideration of gods decrees such nations or persons are not at all to be taken , as never heard of the gospel , but they are to be left wholly to the judgement of god , since he hath not thought fit to reveal to us any certainty concerning their condition , but reserved it to himself , amongst his other secret counsels , the reasons of his wonderful and unsearchable dispensations in that kind . ] to which i most willingly subscribe in every tittle , and challenge it as the just debt to the force of that reason , that shines in it , that no man pass fatall decretory sentences on so great a part of mankind , by force of those rules , which they never heard of , nor without hearing could possibly know that they were to be sentenced by them . and this the rather upon four considerations which scripture assures us of . first , that as all men were dead in adam , so christ died for all , that were thus dead , for every man , even for those that deny him , and finally perish : which as it must needs extend and be intended by him , that thus tasted death for them , to the benefit of those that knew him not ( for if he died for them that deny him , why not for them that are less guilty , as having never heard of him , especially when 't is not the revelation of christ , to which the redemption is affixt , but his death ) so the certain truth of this is most expresly revealed and frequently inculcated in the scripture ( though nothing be there found of gods decrees concerning them ) upon this ground especially , that no person of what nation soever should have any prejudice to christian religion , when it should be first revealed to him , when he finds his interest so expresly provided for by so gracious a redeemer , who if he had not dyed for every man , 't were impossible for any preacher to assure an infidel , that he dyed for him , or propose any constringent reason to him , why he should believe on him for salvation . to this it is consequent , that whatsoever gods unrevealed wayes are , to deal with any heathen , what degree of repentance from dead works , obedience , or performance soever he accept from them , this must needs be founded in the covenant made with mankind in christ , which you most truly have established , there being no other name under heaven , no salvation possible to lapsed man by any other covenant ; which , being set in opposition to the first covenant of perfect unsinning obedience , and therefore called a second and evangelical covenant , on condition onely of sincere obedience , of doing what by gods gift , purchased by christ , men are enabled to do , it follows still , that whatsoever acceptation or mercy they , who never heard of christ , can be imagined to have afforded them by god , must be conformable to the tenure of the evangelicall covenant , and so to the praise of the glory of that grace , whereby whosoever is accepted by god , is accepted in the beloved . § . 45. the second consideration is the analogy , which , in one respect , is observable between those to whom the gospel is not revealed , and all children and idiots within the pale of the church , for although believing in christ were supposed equally by the law of scripture to be exacted of all , and so of both those sorts ( nay by the intervention of the vow of baptism to be more expresly the obligation of those that are baptized , then those that are not ) yet there is no reason producible to free the christian children and idiots from the blame of not believing , which will not with equall force be producible for those heathens , to whom the gospel was never revealed , it being as impossible to see without the presence of the object , as without the faculty of sight , without the sun , as without eyes , without the revelation of christ , as without the intellective faculty ; which if it be not part of the importance of that decree of heaven , go and preach , and then he that believeth not shall be damned , yet it is fully accordant to it , and shews that that text was not designed to give suffrage to the damnation of all but christians , which is all that your corollary , or my observations have aspired unto ; to which it is yet farther necessarily consequent , that these scripture decrees which you speak of ( and whosoever speaks of any other must be resolved to speak from some other dictate , then that of scripture ) comprize not all men , no nor all baptized christians under them , being terminated onely in those to whom the gospel is revealed , and those certainly are not all that are brought into the world , or even to baptismal new birth . § . 46. the third consideration is , that seeing the scripture assures us , that they which have received more , of them more shall be required , and that he that knoweth and doeth not , shall be beaten with many stripes , this must needs advertise us , that whatever priviledges christians may have beyond heathens , this is not one , that a smaller degree of obedience and performances shall be accepted of them , then of heathens would be , but the contrary , that to whom less is given , less will be required , according to that of s. augustine , ex eo quod non accepit , nullus reus est , no man is guilty from that which he hath not received . § . 47. the fourth consideration is , that god rewards those that have made use of the single talent , that lowest proportion of grace , which he is pleased to give ; and the method of his rewarding is by giving them more grace , which as it is in some degree applicable to heathens , who have certainly the talent of naturall knowledge , and are strictly responsible for it , so if they use not that , but retain the truth in unrighteousness , rom. 1. 18. that makes their condition but the same with ours , ( who are finally lost also , and at the present have our talent taken away from us ) if we make not the due use of it . § . 48. this , 't is visible , hath befaln those nations who once had the gospel preacht to them , and after the knowledge of the truth , return'd to their heathen sins , and so had their candlestick taken from them ( to which and not to gods primary denying them evangelical grace , their present barbarity is to be imputed ) and the onely conclusion which we can hence duely make , is the acknowledgement of gods just judgements on them , and reasonable fear lest he deal in like manner with us , if we transcribe their copy , imitate them in their demerits . should god most justly thus punish this nation at this time , could it either now or in future ages be reasonable hence to argue against the doctrine of vniversal grace , in case there were a concurrence of all other evidences for the truth of the doctrine ? certainly it could not . in like manner then it cannot be reasonable to argue thus from the like fate , and effects on other nations . § . 49. to which i may add , that christ being , we know , in gods decree and promise , the lamb slain from the beginning of the world , if this argument be now of force against the heathens , it must equally hold against all that understood no more of the predictions of christ , then the pagans do now of the history . § . 50. and then it must , should it have force , follow , not onely that the sacrifice of christ was intended to be of avail to none but the jews , to whom onely the oracles of god were committed , ( which yet you acknowledge was intended to all ) but also that as far as we have wayes of judging , a very small part of those jews received the salvifick grace of christ , if it were confined and annext to the revelation and belief of him ; for if we may judge of other ages by that wherein christ appeared , the prophecies of the crucified messias were very little understood by that people . all this makes it more prudent , and rationall , and pious to search our own wayes , then to pass sentence on other men , which is the onely thing i have aimed at in these four considerations . § . 51. your second proposition , which you tender as a conjecture , i cannot but own under an higher style of an evident truth of scripture , it is this , that there is to the outward tender of grace in the ministry of the gospel annexed an inward offer also of the same to the heart , by the spirit of god going along with his word , which some of the schoolmen call auxilium gratiae generale , sufficient in it self to convert the soul of the hearer , if he do not resist the holy ghost , and reject the grace offerr'd : which as it is grounded upon these words , behold i stand at the door and knock , and upon very many other passages of scripture beside , so it standeth with reason , that the offer , if it were accepted , should be sufficient ex parte sui to do the work , which if not accepted , is sufficient to leave the person , not accepting the same , unexcusable . ] this i say i am obliged to assent to in the terms , and upon the double ground both of scripture and reason , whereon you induce it . if there were but one text of scripture so convincingly inferring it , that sure would advance it above a barely probable conjecture . but i think the whole tenure of the new testament inforceth the same , and though you name but one , you say there are many other passages of scripture , on which 't is founded . i shall mention but two , 1. that of the apostle who cals preaching the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the administration of the spirit , which the father expresses by verbum vehiculum spiritus , the word is the chariot in which the spirit descends to us , 2. that description of resisting the holy spirit , which s. stephen gives us , act. vii . 51. by their being like the jews , which persecuted the prophets which spake unto them , which concludes the holy spirit to be given with the preaching of the gospel , else how could the rejecting and persecuting the one be the resisting of the other ? so likewise though you mention but one reason , yet that is as constringent as many , nothing but sufficiency of supernaturall grace being competent to render him , that is acknowledged naturally impotent , unexcusable . and therefore deeming that abundantly confirmed to advance it above a disputable probleme , i proceed to the next proposition , the third , which you rank under the style of conjectures , it is this , § 52. that because the sufficiency of this general grace notwithstanding , through the strength of naturall corruption it might happen to prove uneffectuall to all persons , god vouchsafed out of the supereffluence of his goodness , yet ex mero beneplacito , without any thing on their part to deserve it , to confer upon such persons as it pleased him to fix upon , ( without inquiring into under what qualifications , preparations or dispositions considered , ) a more speciall measure of grace which should effectually work in them faith and perseverance unto salvation ] this ( you say ) you take to be the election especially spoken of in the scriptures , and if so , then the decree of reprobation must be nothing els but the dereliction or preterition of the rest , as to that special favour of conferring upon them this higher degree of effectuall grace . against this , you say , you know enough may be objected , and much more then you esteem your self able to answer , yet to your apprehension somewhat less then may be objected against either of the extreme opinions . ] § . 53. of this proposition , as being the first by you produced , to which your caution seems to be due , some things may in passing be fitly noted . first , that for the stating of that community which is here set down as the object of election and reprobation , and exprest by a generall style [ all persons ] this caution is necessarily to be taken in , that the proposition is not to be interpreted in the utmost latitude , that the style [ all persons ] is capable of , but as analogy with your former doctrine strictly requires , for the generality of men preach'd to : and so neither belongs to heathens , nor to the infants or idiots , or uninstructed among christians , but to those that having the gospel revealed to them , and sufficient grace to enable them to receive it , are yet left in the hand of their own counsell , whether they will actually receive it , or no. § . 54. now of these ( which is the second thing to be observed in your proposition ) it is manifest , that if ( as you suppose both in the former , and in this proposition , ) they have grace truly sufficient afforded them , then they want nothing necessary to a faln weak sinful creature , to conversion , perseverance and salvation , and if so , then by the strength of this grace , without addition of any more , they may effectually convert , persevere and be saved ; and then though what may be , may also not be , and so it be also possible that of all that are thus preach'd to , and made partakers of this grace , no one shall make use of it to these effects , yet this is but barely possible , and not rendred so much as probable , either upon any grounds of scripture or reason . in the scripture there is no word revealed to that sense , or , that i ever heard of , produced or applyed to it , but on the contrary , in the parable of the talents ( which seems to respect this matter particularly ) they that received the talents to negotiate with , did all of them , except one , make profit of them , and bring in that account to their master , which received a reward , which is utterly unreconcileable with the hypothesis of gods foreseeing that the talent of sufficient grace would be made use of by none that received no more then so . as for that one that made not use of it , all that is intimated concerning him , is , that if his share comparatively was mean , yet by the lord he is charged as guilty for not putting it into the bank , that at his coming he might receive his own with usury , which certainly evinces , that that lazy servant is there considered as one that might have managed his stock as well as the rest , and that that stock was improvable no less then the other , according to their severall proportions , and so herein there is no difference taken notice of in favour to your conjecture . and in reason it hath no sound of probability , that of so great a number of christians , sufficiently furnished by god , no one should make use of it to their souls health ; 't is evident in the apostles preaching at jerusalem and elswhere , that at the first proposal of the truth of christ to them , and the doctrine of repentance , whole multitudes received the faith , and came in , and no doubt many of them proved true , and constant christians , and it is not amiss to observe of the heads of doctrine , which the apostles agreed to publish in all their peregrinations , that they are of such force ( and were on that account pitcht on by them ) as might reasonably and probably , with the supposed concurrence of gods grace , beget repentance , and new life in all , to whom they were preach'd over the whole world , ( and then what the apostles deemed a rationall and probable means to that end , there is no reason or probability to think should never in any produce this effect ) according to that of athanasius , that the faith confest by the fathers of nice , according to holy writ , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficient for the averting of all impiety , and the establishment of all piety in christ . to which may be applyed that of s. augustine of the creed , quae pauca verba fidelibus nota sunt , ut credendo subjugentur deo , ut subjugati recte vivant , recte vivendo , cor mundent , corde mundo , quod credant , intelligant . these few words are known to believers , that by believing , they may be subjugated to god , that by being subjugated , they way live well , that by living well they may cleanse their hearts , that by cleansing their hearts they may understand what they believe . and herein the all-wise providence and infinite mercy of god seems to be engaged , who in the parable of his dealing with his vineyard , isa . v. not onely expostulates , what could i have done more to my vineyard which i have not done ] but also affirmeth that he looked it should bring forth grapes , and as a farther evidence of that , built a wine-press , in expectation of its bearing fruit by strength of what he had done to it , which could not well be affirmed by , or of god , if it were not probable and rational , that in some it should have the desired effect . § . 55. and if what , on account both of scripture and reason ( the onely wayes left us to judge by in this matter ) is thus far removed from improbable , may be supposed to have any truth in it , i. e. if the sufficient grace annexed to the authorized sufficient means , have without farther addition , ever converted any , it then follows necessarily in the third place , that the election and dereliction now proposed by you must have for its object not indefinitely ( as before you set it ) man preach'd unto , or all that part of mankind to whom the gospel is offered , and that grace annexed thereto , but onely that portion of such , as are not wrought upon , or who god in his infinite prescience discerns would not be wrought upon effectually , and converted by that measure of sufficient grace , which he hath annext to the word preach'd . for without enquiring what proportion of the number of men preach'd unto may probably be placed in that rank ( or without assuming any more , then that it is neither impossible nor improbable that there should be such a rank ) of men converted , and persevering by the strength of that foresaid sufficient grace , annexed to the word , the inference is undeniable , that all , whether few or many , that are of this rank ( it being no way probable there should be none ) shall certainly be saved by force of the second covenant , which decreed eternall life to all that should believe on him and receive him , as the gospel tenders him , as their lord and saviour , and so cannot be comprised in the number of them to whom this supereffluence of goodness is supposed to be vouchsafed , in the granting of which ex mero beneplacito your conjecture makes the scripture-election to consist , and in the dereliction and preterition of the rest ( in respect of that speciall favour ) the decree of reprobation . § . 56. the plain issue whereof is but this , that if this conjecture , thus explicated , be adhered to , then many not onely of children , idiots , heathen ( formerly reserved to gods secret judgements ) but of adult baptized christians also , either are or may be saved , who are not of the number of the scripture-elect . which whether it be reconcile able with the purport of those places , which in scripture seem to you to respect election , or to favour this opinion , i must leave to farther consideration , being as yet incompetent to interpose any judgement of it , because i know not what those places are which most seem to favour it . § . 57. as for the doctrine it self , of supereffluence of grace to some , ( abstracted from making it any account of gods decrees of election and reprobation ) it is such as i can no way question , for certainly god being granted to give sufficient grace to all , there is no objection imaginable against this superabounding to some ex mero beneplacito ; nothing more agreeable to an infinite abyss and unexhaustible fountain of goodness , then such supereffluence , and he that hath not his part in it , yet having his portion , and that supposed sufficient , ought not to have an evil eye , to complain and murmure at this partiality , and inequality of distribution of gods goodness , or if he do , the words of the parable of the labourers in the vineyard must here have place , friend , i do thee no wrong , did not i agree with thee for a penny , take that is thine , and go thy way , is it not lawful for me to do what i will with my own ? mat. xx . 13 , 14 , 15. and it is there observable , that all the occasion of murmuring arose from the order there observed in accounting with , and paying the labourers , beginning with them that came last into the vineyard , for by that means they being allowed a dayes wages for an hours labour , the others expectation was raised to an higher pitch , then probably it would , if they had been paid , and discharged first , for then not seeing the liberality that others tasted of , they would in all probability have expected no more , then the hire for which they agreed ; and then why should so casual a circumstance , as the being paid last or first , have any influence on their minds , or tempt them to murmure at gods goodness , who from the nature of the thing had no least temptation to it ? § . 58. onely by the way it must be yielded to the force of that parable , that that supereffluence of which some are there supposed to tast , was no part of the covenant of grace , ( his agreement with them being but in these words , go into the vineyard , and what is right you shall receive , v. 7. ) but , above what his bargain or covenant obligeth , of his good pleasure , though , on the other side , it be observable , 1. that an allowable account is there given by those men of their not coming sooner into the vineyard , and consequently of their not bearing the heat of the day , in which all the disproportion between them and others , all the seeming supereffluence is founded , viz. they were no sooner called , or hired by any man , and 2. that by the application of the parable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those that came first , and those that came later into the apostleship , to peter , and paul , there might still be place for more abundant labouring in those that came last , and so for reward , in proportion ( though through mercy ) to that more abundant labouring , according to the way of setting down the same parable among the jews , in * gemara hierosol where the kings answer to the murmurers is , he in those two hours hath laboured as much as you have done all the day . § . 59. but without examining the acts of gods munificence , according to any rules but those of munificence , and again without insisting on the method which god himself seems to direct us to in this matter , in the parable of the talents , where the rule is generall , that to him that hath shall be given , and he shall have abundance , i. e. that the supereffluence of grace is ordinarily proportioned to the faithful discharge of former trusts , making use of the foregoing sufficient grace , there will be little reason to doubt , but that god out of his meer good pleasure , without any desert on our part , doth thus dispense his favours to one , more then to another , to one servant five talents , to another ten , but to all some , onely the difficulties will be , 1. whether it be not as possible , though not as probable , that the supereffluence of grace may be resisted , as the lower , but sufficient degree , and then , whether the condemnation be not the greater , there will be no doubt ; paul that is the most pregnant example of the supereffluence , is still , under a woe , obliged to preach the gospel , and whilest he preacheth to others , supposes it possible , that himself , if he do not bring his body in subjection , may become a castaway , and till he hath fought his good fight , and finish'd his course , and constantly kept the faith , we never find him confident of receiving his crown , which then he challenges from gods righteousness , or fidelity ; 2. whether the extraordinary favour of god , which some men receive , and by vertue of which , over and above the sufficient grace , they may be thought to be wrought on effectually , may not rather be imputed to gods special providence , then his special grace ? so in bishop overals way it seems affirmable , for in his scheme the effectualness seems to be attributed to the giving what is given , tempore congruo , at a time when ( whether by sickness , or by any other circumstance of their state ) they are foreseen by god to be so qualified and disposed , that they shall infallibly accept christ offered , on his own conditions , and so convert , and receive the seed into good ground , and so persevere and be saved , when the same man , out of those circumstances , would not have been wrought on by the same means . and if this be it which you mean ( as i doubt not but it is , and that herein you perfectly agree with bishop overall ) then i say the question is , whether the seasonable application or timeing be not rather to be imputed to speciall providence , the mercy of gods wise and gracious disposal to those men that are thus favoured , then to special grace , as that signifies an higher degree of gods grace , then is that sufficient measure , which is afforded to others ; it being possible that an equall , nay a lower degree of grace , being congruously timed and tendred , may prove effectual , when the like , nay an higher , at another time , proves uneffectual . and though all acts of gods good providence may in some sense be styled acts of his grace , and so extraordinary providences may be styled special graces , in which sense , the striking paul in his journey to damascus , and calling to him out of heaven with grace proportionable to that call , may fitly be called a work of gods special grace ; and so is every sickness or other judgement , that is sent to melt any , supposeable to have a proportionable , and that is an extraordinary and special grace annext to it ; and the providence , and so the grace is the greater , if it be applyed tempore congruo , when there is no potent obstacle or principle for resistance ; yet still the question is seasonable , whether this be all that is meant by this speciall measure of grace , which shall work effectually , or if more be meant , what ground there is for it in the scripture . § . 60. to this second question your advertisement by letter hath given the satisfaction i expected , that you were not curious to consider the distinction between the grace and the providence of god , there being no necessity for so doing , as to your purpose , which was onely to express your sense , that it must be the work of god ( whether of grace or providence it matters not ) that must do the deed , and make the sufficient grace effectuall . this answer i accept , and make no farther return to it , onely from the uncertainty of the former , as to any establishment from scripture-grounds , and so likewise of this latter , till it shall appear by any sure word of promise to have any reall influence on the mattèr in hand , there is way made for a third question , § . 61. whether granting the truth of all that is pretended for the supereffluence of gods goodness to some , this can fitly de defined the thing , whereto election is determined , and whether all that have not their part in this , are in scripture-style said to be reprobated . this i say , not to propose any new matter of dispute , or to require answer to all that may be objected against this notion of decrees , which you ( and other very learned and sober men ) have proposed by way of conjecture onely , but rather to demonstrate my concurrence with you , that this can amount no higher at most , then to a matter of conjecture . § . 62. and having said this , i shall propose it to your impartial consideration , i. whether the scripture ought not to be our guide in all even opining and conjecturing in such matters , which are so much above our reason ? ii. whether the scripture do not furnish us with these express grounds , 1. that there are some sort of auditors that come to christ , become his proselytes , embrace the gospel , when 't is preach'd unto them , that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit , or prepared , or disposed for the kingdome of god , obedience to the gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disposed for eternall life , on file for it ( in opposition to others who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 46. not worthy of , meet , or qualified for the evangelical state ) 2. that probity of mind is specified to be this temper , a willingness to do gods will , that ( in the parable ) of the good ground , and the honest heart meant by it . 3. that the evangelical dispensations are governed by the maxime of habenti dabitur , to the humble he gives more grace , the poor are evangelized , the children , and poor in spirit , of such , and of them is the kingdome of heaven ; and lastly , that god hath chosen the foolish things of the world , the weak , the degenerous , the vilified , those that are not , in opposition to the mighty , powerful , noble and wise . iii. whether on these and many other the like fundamentall truths of the gospel , it be not more reasonable to fetch the ground of the effectualness of that sufficient grace to one , which is not effectuall to another , from the temper and disposition of the heart , to which the gospel is preached , then from any other circumstance ( especially when this doth not deny , or exclude the proper efficacy of those circumstances , whatsoever they or it shall any way appear to be ) god having made the baptist the forerunner to christ , repentance to faith , the * breaking up our fallow grounds , to his not sowing among thorns , and the very nature of the gospel being such , that all that are truly sensible of their sins , the odiousness and danger of them , and heartily desirous to get out of that state , the weary and heavy laden , the humble , docile , tractable , honest heart , willing to take christs yoke upon them , are constantly wrought on , and converted , when the promulgate mercies , or promises of the gospel , and the grace annext to it , are addrest to them , whereas the very same , nay perhaps a greater degree of light and grace , meeting with a proud , refractary , pleasurable , or any way hypocritical , and deceitful heart , either is not at all heeded and received , or takes no firm root in it . § . 63. and if now ( the onely objection i can foresee ) it be demanded , whether this of probity , humility , &c. the subactum solum , soyl mellow'd , and prepared for this effectuall work of grace , be not some natural quality , of the man , for if so , then the efficacy of grace will be imputed to these natural , or moral preparations , which is grosly prejudicial to the grace of god , and to the owing of all our good to his supernatural operations , the answer is obvious and unquestionable , that this ( i shall call it evangelical ) temper is far from being natural to any corrupt child of adam , where ever 't is met with , 't is a special plant of gods planting , a work of his preparing , softning , preventing grace , and as much imputable to the operation of his holy spirit , as any effect of his subsequent or cooperating grace is , which i challenge to be the meaning of those words of christ , joh. vi . 37. all that my father giveth me , shall come to me ; where such as these , are first fitted by god , and then by him are said to be given to christ , works of his finger , his spirit , and then by the authour of them presented to christ , as the persons rightly disposed for his discipleship , and his kingdome in mens hearts , and this work of gods in fitting them , is there called his drawing of them to christ , v. 44. and as there it is said that none but such can come to christ , so vers . 37. all such shall come to him , which is an evidence that the coming , wherein the effectualness of the grace consists , is imputable to this temper wrought in them by god. and if still it be demanded why this is not wrought in all christians hearts , i answer finally , that the onely reason the scripture teaches us is , because some resist that spirit , that is graciously given by god , and purposely designed to work it in them . § . 64. and if it still be suggested , that some are naturally more proud and refractary , and voluptuously disposed then others , ( an effect of their temper , owing oft to their immediate parents , who may transfuse their depravations and corruptions immediately to their children , as well as adam hath done to us all mediately ) and so a greater degree of grace will be necessary to the humbling and mollifying them , and a lower , which might be sufficient for meeker tempers , will be unsufficient for them , and so still these are as infallibly excluded , and barred out , as if it were by a fatal decree passing them by in massa , this will be also satisfied , by resolving , that god in his wise disposals and abundant mercies , proportioned according to mens wants , gives a greater degree of preventing grace to such as he sees to be naturally in greatest need of it , or els applies it so advantageously by congruous timing , as he knows is sufficient even to them , to remove these naturall obstacles , but all this ( to them , as to others ) resistibly still , and so , as though it succeed sometimes , yet is frequently resisted . § . 65. by this means he that is proud and obstinate , and continues , and holds out such against all the softning preparations of heaven , ( sufficient to have wrought a kindlier temper in him ) being so ill qualified for the holy spirit of discipline , is not converted , but hardened by the same or equall means of the word and grace , by which the humble is converted , and then replenished with higher degrees ; and when the scripture is so favourable to this notion , saying expresly that god chooses one and not the other , gives more grace to one , and from the other takes away that which he hath , resists the proud ( when they refuse discipline ) * speaks to them onely in parables , because seeing they see not , i. e. resist and frustrate gods preventing graces , and infinite the like , why may not this rather be the scripture-election , then that other which seems not to have any , at least not so visible grounds in it ? § . 66. should this be but a conjecture too , it is not the less fit for this place , where our discourse hath been of such , and the onely seasonable inquiry is , either 1. which is of probables the most , or of improbables the least such , ( and that i suppose is competently shew'd already ) or 2. which may be most safe , and least noxious , in case it should fail of exact truth . § . 67. on which occasion i shall add but this , that the onely consequence naturally arising from this scheme is , that we make our elections after the pattern of god , choose humility and probity , and avert pride and hypocrisie , that before all things in the world , every man think himself highly concerned 1. not to resist or frustrate gods preventing graces , but chearfully to receive , cooperate , and improve them , to pray , and labour , and attend and watch all opportunities of grace and providence , to work humility and probity in his heart , impatience of sin , and hungring and thirsting after righteousness , as the onely soyle , wherein the gospel will ever thrive , to begin his discipleship with repentance from dead works , and not with assurance of his election and salvation , to set out early , and resolutely , without procrastinating , or * looking back , luk. ix . 62. and 2. if he hath overslipt such opportunities , to bewail and retrive them betimes , lest he be hardened by the deceitfulness of sin . and 3. whatsoever good he shal ever advance to , by the strength of gods sanctifying and assisting grace , to remember with the utmost gratitude , how nothing hath been imputable to himself in the whole work , but from the beginning to the end , all due to supernatural grace , the foundation particularly ( that which if it be the most imperfect , is yet the most necessary part of the building , and the sure laying of which tends extremely to the stability of the whole ) laid in gods preventions , cultivating our nature , and fitting us with capacities of his higher donatives ; and what can less prejudice , nay more tend to the glory of his grace , then this ? § . 68. whereas the other scheme , as it takes special care to attribute all the work of conversion to grace , and withall not so to limit that communicative spring , as to leave any destitute of a sufficient portion of it ( in which respect i have nothing really to object against it , if it could but approve it self by gods word to be the truth ) so when it bears not any such impress of divine character upon it , it may not be amiss to consider , whether he that is perswaded that the sufficient grace is such as may , and ( as some set it ) god sees will never do any man good , without the addition of his superesfluence , which he affords to few , ( and that if that come , it will infallibly do the work , if it come not , he is so past by , as to be reprobated by god ) may not have some temptations to despair on one side , and not do his utmost to cooperate with that sufficient grace , which is allowed him , and so with the fool in ecclesiastes * fold his hands together till he comes to eat his own flesh , or els to presume on the other side , and expect securely till the coming of the congruous good time of gods choice , which shall give the effectualness to his grace , and so be slothfull and perish by that presumption ? § . 69. whether the scheme , as it is set by learned men , ( abstracting now from the truth of it ) be in any considerable degree lyable to this danger , i leave those , that are favourable to it , to consider , presuming that if it be , it will not be thought fit to be pitcht upon , as the most commodious , without either the authority of scripture , or some other preponderating advantages tendred by it , which to me are yet invisible . and thus much may serve for the doctrine of gods decrees , which if i mistake not , leaves them in relation to man , in this posture , ( as far as the scripture-light leads us ) § . 70. 1. that god decreed to create man after his own image , a free and rationall agent , to give him a law of perfect unsinning obedience , and conferr on him grace and faculties to perform it , and to reward that obedience with eternal bliss , and proportionably to punish disobedience . 2. that foreseeing the willfull fall of the first man , with whom , and with all mankind , in him , this covenant was made , and consequent to that , the depravation of that image , and that grace , ( the image of satan , corruption of the will , and all the faculties , taking the place of it ) he decreed to give his son to seek and to save that which was lost , making in him , and sealing in his blood a new covenant , consisting of a promise of pardon and sufficient grace , and requiring of all the condition of uniform sincere obedience . 3. that he decreed to commissionate messengers to preach this covenant to all mankind , promised to accompany the preaching of it to all hearts with his inward sufficient grace , enabling men to perform it in such a degree , as he in this second covenant had promised to accept of . 4. that the method which he hath decreed to use in dispensing this sufficient grace , is , 1. to prevent and prepare mens hearts by giving them the grace of humility , repentance and probity of heart , i. e. by awaking and convincing men of sin , and giving them ( in answer to their diligent prayers ) grace sufficient to produce this in their hearts , and then upon their making use of this grace to the designed end to add more powerfull assistances and excitations , enabling them both to will and to do , and upon their constant right use of these , still to advance them to an higher degree of sanctification , and perseverance , till at length he accomplish and reward them with a crown of glory . § . 71. on the other side , to forsake them in justice , that obstinately resist and frustrate all these wise and gracious methods of his , and having most affectionately set life and death before them , and conjured them to choose one , and avoid the other , still to leave unto them , as to free and rationall agents , a liberty to refuse all his calls , to let his talents lye by them unprofitably ; which if out of their own perverse choices they continue to do , he decrees to punish the contumacy finally , by assigning them their own options , to take their talents from them , and cast them into outer darkness , where shall be weeping and wailing and gnashing of teeth . § . 72. how clearly every part of this scheme is agreeable to the several parables , whereby christ was pleased to adumbrate the kingdome of heaven , and innumerable other passages in the gospel , and the whole purport of the new covenant , i leave to every man to consider , and then to judge for himself , whether it be not safer and more christian to content our selves with this portion , which christ hath thought fit to reveal to us , then to permit our curiosities to deeper and more pragmatick searches , especially if those shall either directly , or but consequentially undo , or but darken what is thus explicitly settled . § . 73. i proceed now to your second head of discourse , ( which also i suppose , is , by what hath been already considered , competently established ) concerning the efficacy of grace , &c. where your proposition is thus set down . § . 74. that in the conversion of a sinner , and the begetting of faith in the heart of man , the grace of god hath the main stroke , chiefest operation , yet so , that the free will of man doth in some sort cooperate therewith ( for no man is converted or believeth without his own consent ) all parties pretend to agree . the point of difference is , how to state the manner and degree of the cooperation , as well of the one , as of the other , so as neither the glory of gods grace be eclipsed , nor the freedome of mans will destroyed . in which difficult point , you say , you think it fitter to acquiesce in those aforesaid acknowledged truths , in which both sides agree , then to hold close to either opinion ] § . 75. in this proposition , it being by you in the conclusion most undeniably and christianly resolved , that the one care ought to be , that neither the glory of gods grace be eclipsed , nor the freedome of man's will destroyed , it would not be amiss a little to reflect on the former part , and demand whether your expression were not a little too cautious , in saying , the grace of god hath the main stroke and chiefest operation ] did i not discern the ground of that caution , because you were to express that whereunto all parties must be supposed to consent . this being abundantly sufficient to account for your caution , i shall not doubt of your concurrence with me , that it may with truth be said , and i suppose also by the agreement , if not of all christians , yet of both parties in this debate , particularly of the remonstrants , that the grace of god is in lapsed man the one sole principle of spirituall life , conversion , regeneration , repentance , faith and all other evangelical vertues , and that all that can justly be attributed to our will in any of these , is the obeying the motions , and making use of the powers , which are thus bestowed upon us , by that supernatural principle ; to work and work out our own salvation , upon the strength of gods giving us to will and to do ; by [ giving us to will and to do ] meaning his giving us power to each , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke 1. is giving us power to serve him in holiness and righteousness all the dayes of our lives , every initiall and more perfect act of holiness , especially persevering in it all our dayes , being wholly imputable to that power , which is given by gods spirit . for indeed when it is considered , what the state of our corrupt will is , being naturally averted from god , and strongly inclined to evil , it seems to me scarce proper to call this , in relation to supernatural vertues , a free will , till god by his preventing grace hath in some degree manumitted it , till christ hath made it free ; being then what it is , i. e. in some degree emancipated by gods grace , and by grace onely , ( this act of christs love , and grace being reached out to enemies , to men in their corrupt state of aversion and opposition to god ) the will is then enabled ( still by the same principle of grace ) to choose life , when it is proposed , and the wayes and means to it , and though it be left free to act or not to act , to choose or not to choose , yet when it doth act and choose life , it doth it no otherwise ( to my understanding ) then the body doth perform all the actions of life , meerly by the strength of the soul , and that continuall animation it hath , it receives from it ; which makes the parallel compleat , and gave ground to the expression and comparison betwixt giving of natural life , and regeneration . § . 76. what freedome the will naturally ( under this corrupt state ) hath to other things , of all sorts , i do not now consider any farther , then that it is fully furnished with ability to sin , and so to refuse and contemn , and to receive in vain the grace of god , and grace it self doth not deprive it of that part of its corrupt patrimony : as for an uniform constant choice of those things that belong to our peace and spiritual end , for the beginning of that , and every step of motion through , and perseverance in it , its freedome , and strength , and every degree of life , or action , is wholly and entirely from grace , and then he that without him can do nothing , can do all things through christ that strengthens him . and so the onely remaining question is ( which to me , i confess , is a posing one ) what exception can possibly be started against this stating , and consequently what farther doubt there can be in this matter . § . 77. i have of my self by my natural generation , ( but this is also from god ) power for natural , nay sinful actings , for this i need no farther principle , and the supervenience of a supernatural takes it not from me ; our experience assures us , what the scripture so oft mentions , that we often resist the holy ghost , which we could not do , if at least it were not tendred to us : but for all degrees of good , from the first good motion toward conversion , to the enstating us in glory , it is wholly received from the spirit of god , and the glory of it cannot in any degree , without the utmost sacriledge , be arrogated or assumed to our selves , as the work of our free will ; and seeing it is one act of superabundant grace to enable us to do any thing , and another to reward us for doing it in so imperfect a manner , ( and with such mixtures of manifold pollutions ) and a third to exercise us in , and reward us for those things , which are so agreeable and gratefull to our reasonable nature , commandments far from grievous , a gracious yoke , as well as a light burthen , not unto us , o lord , not unto us , but to thy name , give we the praise . praise the lord , o my soul , and all that is within me , praise his holy name . § . 78. what you add on this theme , is by way of reflexion , on the inconvenient opinions of the opposite parties in this matter . 1. that on the calvinists part these two things , viz. the physical predetermination , and ( which must necessarily follow thereupon ) the irresistibility of the work of grace , seem to you to be so inconsistent with the natural liberty of the will , and so impossible to be reconciled therewith , that you can not yet by any means fully assent thereto ] the style wherein this concludes [ cannot yet fully ] signifies to me , that you have , with great impartiality ( if not with favour and prepossession of kindness to the antiremonstrant side ) endeavoured your utmost to reconcile these two doctrines of predetermination and irresistibility , with the common notions of morality and christianity , and you cannot find any means to do it ; and i fully consent to you in it , and cannot but add , that the very being of all future judgement , and so of heaven and hell , considered as rewards of what is here done in our bodies , whether good or bad , nay the whole oeconomy of the gospel , of giving , and giving more , and withholding and withdrawing grace , and the difference betwixt the grace of conversion and perseverance , and the force of exhortations , promises , threats , commands ( and what not ? ) depends immediately and unavoidably on the truth of the catholick doctrine of all ages , as in these points of predetermination and irresistibility , it stands in opposition to the calvinists . the shewing this diffusedly , according to the merit of the matter , through the severall steps , were the work of a volume , of which i shall hope there can be no need , after so many have been written on the subject . § . 79. your next reflexion is on the arminians , of whom you say , on the other side , me thinks , the arminians ascribe less to the grace of god , and more to the free will of man , then they ought , in this , that according to their doctrine , why of two persons ( as peter and judas ) supposed to have all outward means of conversion equally applyed , yet one should be effectually converted , the other not , the discriminating power is by them placed in the will of man , which ( you say ) you should rather ascribe to the work of grace ] if this be the right stating of the case between the arminians and their opposites , i am then without consulting the authors , assured by you that i am no arminian , for i deem it impossible ( i say not for any man , not knowing what miracles the magick of some mens passions may enable them to work , but ) for you that have written what i have now set down from you , to imagine you ascribe more to the grace of god , and less to the will of man , then i have thought my self obliged to do , making it my challenge and interest , and requiring it to be granted me ( and not my concession onely ) that all that any man is enabled to do , is by christs strengthening him , § . 80. but not to question what others do , or to accuse or apologize for any , let us consider the case you set , and allow the truth to be judged of , in this whole question , by what this particular case shall exact . § . 81. but 1. in the setting of it , i cannot but mark two things , 1. that the persons made use of to set the case in , are judas and peter . 2. that to the word [ converted ] is prefixed [ effectually . ] this would make it probable that you think a man may be converted , and yet not effectually converted , or however that judas was not effectually converted . that judas was converted , and , as far as concerned the present state , abstracted from perseverance , effectually converted , i offer but this one testimony , the words of christ to his father , * [ of those whom thou gavest me i have lost none , save onely the son of perdition ] that whosoever is by the father given to christ , is converted , and that effectually , is concluded from christs universal proposition , all that my father giveth me , shall come to me , joh. vi . 37. and here it is expresly said that judas ( though by his apostacy now become the son of perdition ) was by god given to christ , and therefore he came to christ , i. e. was converted , which also his being lost , his very apostacy testifies , for how could he apostatize from christ , that was never come to him ? from hence it seems to me necessary either to interpret your speech of final perseverance , as if none were effectually converted , but such who persevere , ( which as it belongs to another question , that of perseverance , to which you after proceed , and not to this of reconciling irresistibility and free will , so it would seem to state it otherwise , then i perceive you afterwards do ) or , to avoid that , to understand no more by judas and peter then any other two names , suppose robert and richard , john at noke and john at stile , ( as you since tell me your meaning was ) the one converted effectually , i. e. really , the other not , when both are supposed to have the same outward means of conversion equally applied to them . § . 82. now to the question thus set of any two , and supposing what hath been granted between you and me , that the outward means are accompanyed to both with a sufficient measure of inward grace , my answer you discern already , that the discrimination comes immediately from one mans resisting sufficient grace , which the other doth not resist , but makes use of : in this should i add no more , there could be no difficulty , because as it is from corruption , and liberty to do evil , ( that meeting with the resistibility of this sufficient grace ) that one resists it , so it is wholly from the work of grace upon an obedient heart , that the other is converted ; and so this stating ascribes all the good to the work of grace , i. e. to that power , which by supernatural grace is given him , and all the ill to man and his liberty , or ability to resist . § . 83. but from what hath been said , there is yet more to be added , viz. that the obedience of the one to the call of grace , when the other , supposed to have sufficient , if not an equal measure , obeyes not , may reasonably be imputed to the humble , malleable , melting temper , ( which the other wanted ) and that again owing to the preventing graces of god , and not to the naturall probity , or free will of man , whereas the other , having resisted those preparing graces , or not made use of them , lyeth under some degree of obduration , pride , sloth , voluptuousness , &c. and that makes the discrimination on his side , i. e. renders him unqualified and uncapable to be wrought on by sufficient grace , and so still , if it be attentively weighed , this attributes nothing to free will , considered by it self , but the power of resisting and frustrating gods methods ( which i should think , they that are such assertors of the corruption of our nature , should make no difficulty to yield him , but that they also assert the irresistibility of grace , and that is not reconcileable with it ) yielding the glory of all the work of conversion , and all the first preparations to it , to his sole grace , by which the will is first set free , then fitted and cultivated , and then the seed of eternal life successfully sowed in it . § . 84. if the remonstrants yield not this , you see my profession of dissent from them , if they do , as for ought i ever heard or read ( which indeed hath been but little in their works , that i might reserve my self to judge of these things , without prepossession ) they doubt not to do , you see you have had them misrepresented to you . but this either way is extrinsecall and unconcernant to the merit of the cause , which is not to be defended or patronized by names ( but arguments ) much less to be prejudged or blasted by them . § . 85. you now add , as a reason to inforce your last proposition , that although the grace of god work not by any physical determination of the will , but by way of moral suasion onely , and therefore in what degree soever supposed , must needs be granted ex natura rei possible to be resisted , yet god by his infinite wisdome can so sweetly order and attemper the outward means in such a congruous manner , and make such gracious inward applications and insinuations , by the secret imperceptible operation of his holy spirit , into the hearts of his chosen , as that de sacto the will shall not finally resist . that ( you say ) of the son of syrach , fortiter & suaviter , is an excellent motto , and fit to be affixed , as to all the wayes of gods providence in generall , so to this of the effectuall working of his grace in particular . ] § . 86. this for the substance falls in with the last of those which you so cautiously set down for meer conjectures , seeming to you not improbable . and so here you continue to propose it , 1 , as that , which god can do , ( and thus no christian can doubt of it ) 2. by the one testimony which you tender for the proof of it , the words of ecclesiasticus [ strongly but sweetly ; ] which though it be there most probably interpreted of the works of gods providence , not particularly of his grace , so if it were , most fully expresses their thoughts , who building on the promise of sufficient grace , and the way of the working of that by moral suasion , will apply the fortiter to the sufficiency , and the suaviter to the suasion , and yet resolve ( what frequent experience tells us ) that those that are thus wrought on , strongly and sweetly too , and as strongly and sweetly ( if not sometimes more so ) as they that are converted by it , are yet very ( very ) many times , not converted . § . 87. here therefore the point lyes , not whether god can thus effectually work upon all that he tenders sufficient grace unto , nor again , whether sometimes ( and whensoever he pleaseth ) he doth thus work , ( for as this is the most that you demand , so this is most evident , and readily granted ) but 1. whether all are effectually converted and persevere , and so are finally saved , on whom god doth work thus sweetly and powerfully , attempering the outward and inward means , applications and insinuations , by the secret imperceptible operations of his spirit , and that in a congruous manner ( i add time also ) 2. whether his doing thus is such an act of his election , as that all to whom this is not done , shall be said in scripture to be left , past by , and reprobated . § . 88. if thus it is , ( not onely can be ) and if it may be convincingly testified by any text of scripture , that this really is the scripture election , it shall be most willingly and gladly yielded to : but till this be done , 1. that other scheme , which i so lately set down , may be allowed to maintain it's competition against this , and 2. it is to be remembred from the premises , that the glory of gods grace in every one's conversion is abundantly taken care of , and secured , without the assistance of this : 3. that the ground of the anti-remonstrants exception to the arminian occurrs in this way of stating too , for since 't is here affirmed , that grace even thus applyed is possible to be resisted , why may not the accepting this higher degree be as imputable to mans wil , as of the other barely sufficient grace the objecter supposes it to be ? § . 89. lastly , the saying of our saviour mat. xi . 21. is of no small moment in the case , and yields a substantial prejudice to this way . for 1. it is expresly affirmed vers . 20. of those cities wherein were wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his most abundant powers or miracles , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they repented not ; his miracles i suppose had his grace annexed to them , and it is hard to believe that where his most numerous miracles were afforded , they should all want the advantage of the congruous timings to give them their due weight of efficacy : however there is no pretence of believing it here , where it is said , christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 began to reproach and upbraid them , that the miracles had been so successless among them , which he could with no propriety do , if any circumstance needfull to their efficacy had been wanting to them : and v. 22. the more intolerable measure of damnation , which is denounced against them , puts this beyond question , that these wanted not the more superabundant advantages of grace . secondly , it is also as explicitly pronounced by christ , that those miracles and that grace which were not effectuall to the conversion of those jewish cities , chorazin and bethsaida , would have been successful to the conversion of others , and made them proselytes and penitents of the severest kind , in sackcloth and ashes . whereupon i demand , had those means , those miracles ( the instruments and vehicles of grace , that were then used to chorazin and bethsaida ) the timings and other advantageous circumstances , which the opinion , now under consideration , pretends to be the infallible means of the salvation of the elect , or had they not ? if they had , then it seems these may fail of converting , and so have not that speciall efficacy , which is pretended , it being expresly affirmed , that here they succeeded not to conversion . but if they had not the timings &c. then it remains as undeniable , as the affirmation of christ can render it , that those means , that grace , which hath not those advantageous circumstances , may be , nay , if granted to tyre and sidon , heathen cities , would actually have been successfull to them . and what can be more effectuall to the prejudice of a conjecture , then this double force of the words of christ confronted expresly to both branches of it ? and then i hope i may with modesty conclude , that there remains no visible advantage of this way , to recommend it , in case the scripture be not found to own , and more then favour it in some other passages . § . 90. your last proposition on this theme is , that sith the consistence of grace and free will is a mystery so transcending our weak understandings , that it hath for many years exercised and puzzled the wits of the acutest schoolmen to find it out , insomuch as hundreds of volumes have been written and daily are de concursu gratiae & liberi arbitrii , and yet no accord hath hitherto followed , you say , you have ever held , and still do hold it the more pious and safe way , to place the grace of god in the throne , where we think it should stand , and so to leave the will of man to shift for the maintenance of its own freedome , as well as it can , then to establish the power and liberty of free will at the height , and then to be at a loss how to maintain the power and efficacy of gods grace , ] § . 91. but if what hath been clearly laid down , for the attributing all our spirituall good to the work of grace , and assuming nothing of this kind to the innate power of free will , but a liberty to resist grace , the rest being humbly acknowledged to be due to a supernaturally conferred freedome , or emancipation , whereby we are enabled to make use of grace , and by the power thereof to cooperate with it ; then 1. the consistence of grace and free will in this sense , is no such transcending mystery , and i think there is no text in scripture that sounds any thing towards the making it so . 2. 't is evident , that the difficulties that have exercised the schools in this matter arise from their endeavouring to state it otherwise , some by maintaining predetermination and irresistibility , which all the powers of nature cannot reconcile with man's free wil ad oppositum ; and some few that go another milder way , are yet afraid of departing too far from the former , and instead of irresistibility substitute efficacy , as that signifies infallibility of the event to the elect , and so find difficulty to extricate themselves ; whereas grace sufficient , but resistible , given together with the word to all , to whom christ is revealed , hath 1. it self nothing of difficulty in the conception , and 2. being understood , utterly removes all farther difficulty in this matter . for hereby we place the grace of god in the throne , to rule and reign in the whole work of conversion , perseverance , and salvation , ( and what can be more demanded , that we have not asserted ? certainly nothing by you , who in setting down the consent of all parties , exprest it by no more then its having the main stroke and chiefest operation ) and need not put the will of man to shift for the maintenance of its own freedome , as long as we can do it with much more safety and temper , then either by setting it at the height with the pelagians , or endangering to convert it into a meer trunk , or leaving men to the duct of their own humours , either to advance it above its due , and grow insolent , or depresse it below what is meet , and so give up themselves to sloth , and indifferency . § . 92. on the third or last head concerning grace and perseverance , your propositions are three , the two former i shall set down together , because the first is but a preparative to , or one way of proof of the second , which onely concerns our purpose . i. that faith and all holy graces inherent in us , love , patience , and humility , &c. are the gifts of god wrought in us by his grace and holy spirit , none will deny ; but that they are wrought in us by infusion and in instanti ( as philosophers teach forms to be introduced into the matter by naturall generation in instanti , ) at least that they are alwayes or ordinarily so infused , you see no necessity of believing , or why it may not be said of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( spirituall graces ) notwithstanding they be acknowledged the gifts of god , as well as of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( spirituall gifts , as we translate them ) which are certainly the gifts of god as well as the other , and so acknowledged ; that they are ( after the manner of other habits ) ordinarily acquirable by industry and frequented acts , and the blessing of god upon our prayers and endeavours . to what purpose els were it for ministers in their sermons usually to press motives to stir up men to labour to get faith , love , &c. and to propose means for their better direction , how to get them ? ii. whence ( you say ) it seemeth to you further probable , that faith and all other inherent graces , as they may be with gods blessing attain'd , may be also lost again by sloth , negligence , and carnall security , and therefore you cannot but doubt of the truth of that assertion which the contra-remonstrants do yet averre with great confidence , that faith once had , cannot be lost , and other the like . the distinction that they use , as a salvo in this question , of a true and temporary faith , signifieth ( say you ) little or nothing , for it at once both beggeth and yieldeth the whole question : it 1. beggeth the question , when it denyeth that faith that may be lost , to be true faith , and withall 2. yieldeth the question , when it granteth a temporary faith , which term is capable of no other construction , then of such a faith , as being once had is afterwards lost . it is one of the articles of our church , that after we have received the holy ghost , we may depart from grace given . ] § . 93. in these two there is nothing for me to question , and as little to add to them , unless i annex , what i suppose you did not think needfull , the express consent of scriptures and fathers , whereon our churches article must be resolved to have been founded . in the old testament the examples of the angels in heaven , of adam in paradise , and in a remarkable manner of two to whom god had given eminent testimony , 1. david , in the matter of vriah , an odious murther added to adultery , and continued in impenitently , till after the birth of the child , the blemish whereof still sticks to him , and remains upon record , as an allay to all his excellencies , now that he is in heaven . 2 , solomon , whose heart was by his multitude of wives and concubines taken off from god , and debauched to idols , no way being left us to discern whether ever he returned or no , unless his ecclesiastes be a declaration and fruit of his repentance ; and as these and many other examples , even of that whole old-testament-church , the jews , make this evident , so the words of ezekiel are express both for totall and finall falling away . if the righteous turn from his righteousness , in his unrighteousness shall he die . § . 94. the new also is parallel , in the example of peter , thrice , with time of deliberation between , and after express warning from christ , and his resolute promise to the contrary , denying and abjuring of christ , whose return from this fall with bitter tears , is called by christ conversion , and the sin upbraided to him thrice after his resurrection , simon , son of jonas lovest thou me more then these ? in reference to his confident undertaking , though all men should deny thee , or be offended , yet will not i. and if the argument from christs express words , formerly produced , be of force , then is judas ( one of those that was by god given to christ , and came unto , and believed on him ) an example of the blackest sort , testifying to this sad truth , that a believer and disciple of christ may betray him to his crucifixion , and die in desperation , § . 95. to these two instances , the former greatly aggravated with circumstances , the latter finall , and of the highest degree imaginable , it is not needfull to add more , els it is obvious to increase the catalogue with those that were polluted by the gnosticks , by name , hymenaeus and alexander , who putting away a good conscience , concerning faith made shipwrack , and again hymenaeus and philetus , who fell off so far , as to the denyall of any future resurrection , of whom the apostle there speaking , saith , if god peradventure will give them repentance , and they may recover themselves out of the snare of the devil ] looking on their estate as that of lapsed believers , and though not utterly hopeless , yet extremely dangerous , and this exemplified in whole churches , apoc. ii . and iii. which are therefore threatned present destruction , if they do not speedily return . § . 96. to which purpose the texts in the sixth and tenth to the hebrews are unanswerable , in the sixth , that it is impossible , i. e. extremely difficult , for those that were once enlightned , &c. if they fall away , to renew them again unto repentance , adding the similitude of the reprobate earth , whose end is to be burned . from which how distant is the doctrine of those , that either imagine it impossible for such to fall away totally , or if they are fallen away , not to be renewed again to repentance ? in the tenth also , t were vain to make so severe interminations against those who sin willfully after receiving the knowledge of the truth , ( as we read v. 26. ) if there were no possibility of so sinning , but especially the 38. verse is remarkable , the just shall live by faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and if he ( the just ) shall draw back , my soul hath no pleasure in him ] explicating v. 39. what drawing back he speaks of , even drawing back unto perdition , and that is finall , as well as totall , and both , it seems , very possible , as every where appears by the exhortations to him that thinketh he standeth , to take heed lest he fall , when if he do , it had been better never to have known the way of righteousness , then after he hath known it , to turn from the holy commandment , and this in such a degree , as is exprest by returning to the vomit , and wallowing in the mire , the acts and habits of the foulest sins , in forsaking of which their conversion consisted . § . 97. the testimonies of the fathers are too long to be set down , and indeed unnecessary to the confirmation of that , to which the scripture hath testified so plentifully , especially since it is not ( it cannot be ) denyed by the contrary-minded , that saint augustine , the onely fautor of their cause , in the point of decrees , and effectuall grace , granteth possibility of falling , both totally and finally , from a justified estate , and useth it as a means to prove his absolute decrees . i now proceed to your third and last proposition in these words , § . 98. yet i believe wee may securely admit the doctrine of perseverance of gods elect , and the certainty thereof , so as it be understood . 1. of their finall perseverance onely , leaving roome for great ( perhaps totall ) interruptions and intercisions in the meane time . 2. of the certainty of the thing , ( certitudo objecti , ) in regard of the knowledge , and purpose of god , but , not of any undoubted assurance , that the elect themselves have thereof , ( certitudo subjecti , as wee use to distinguish them , ) there being a great deale of difference between these two propositions , it is certain that the elect shall not fall away finally , and the elect are certain that they shall not fall away finally . ] § . 99. in this proposition i can fully yeild my concurrence , if by rendering my reasons for my consent , i may be allowed to expresse what i mean by it . this i shall do through the severall branches of it . 1. i believe not onely that securely we may , but that of necessity ( and under the pain of contradiction in adjecto , ) we must admit the doctrine of perseverance of gods elect , and the certainty , ( most unquestionable certainty ) thereof , gods election of any person to the reward of the covenant , being undoubtedly founded in the perseverance of that person in the faith , this perseverance being the expresse condition of the covenant , he that endureth to the end , the same shall be saveá , he and none but he , but if he draw back , gods soule hath no pleasure in him . § . 100. which that it is nothing available toward concluding that they which can fall totally from their justified state , may not yet fall finally also , i infer to be your sence from your great dislike to the calvinists salvo , taken from the distinction of a true and temporary faith , which assures me , you take that faith for true , which yet is but temporary , then which nothing is more contrary to the establishing the perseverance of all the faithfull , unlesse there be some promise that all temporaries shall so recover again before their death , as finally to persevere , ( which as i think , 't will not be pretended , so if it be , they are no longer temporaries , ) or unlesse it cease to be in their power to continue in their sins , into which they are fallen , which sure it cannot , unlesse the grace of perseverance be irresistible , which if it were , there is no reason , why that of conversion , to all that are converted , should not be irresistible also . § . 101. 2. for their great , ( perhaps totall ) interruptions and intercisions in the meane time , i can no way doubt , but those are subject to them , who yet upon gods foresight of their returne , and persevering constancy at length , are elected to salvation . it is certain , which the article of our church saith , that as they which have received the holy ghost may depart from grace given and fall away , so by the same grace of god they may returne again , and then returning they may no doubt persevere , and then 't is certain they are elected to salvation , the mercy and pardon in christ extending not onely to the sins of an unregenerate state , and the infirmities and frailties of the regenerate ; but also to all the willfull sins and falls of those that do timely returne again by repentance , as david and peter did ( but judas certainly , solomon possibly did not , ) and then continue stedfast unto the end . and so 't is onely the finall perseverance that is required indispensably of the elect , which is reconcileable with their great , perhaps totall intercisions . § . 102. but 't is not amiss here to advert , that this doth no more suppose or include the reconciliation or favour of god , to those that have been once regenerate , when they are fallen into grosse sins , then to the unregenerate remaining in the same or greater sinns , it being as possible in respect of us , ( perhaps more probable in respect of god , ) that the unregenerate may convert and persevere , ( and then they are approved to be the elect , ) as that they that were once regenerate , but now fallen , may return again . it is as certain from before paul's birth , and from all eternity , that he was elected , as that david or peter was , and then either his blasphemous persecuting the name of christ must have been at the time when he was guilty of that , reconcileable with gods favour , viz. before his conversion , ( and then for the gaining of gods savour what needed his conversion ? ) or else peter's denying and abjuring of christ , davids adultery and murther must not be reconcileable , notwithstanding their supposed election . for as to the sonship of their former life , that will no more excuse their contrary wasting sins , then the future sonship of the other , nay it will set the advantage on the other side , the unconverted saul obtaines mercy , because he did it ignorantly , in unbelief , whilst their sins have the aggravation of being sins against grace , and forsaking , and departing from god , which respect makes the state of apostates as the most unexcusable , so the most desperately dangerous state . § . 103. 3. that there is a certitudo objecti to all the elect , cannot be doubted , for if they be elected to salvation , they will finally persevere , if they persevere not , they were not elected . again this certainty of the object , is a certainty in regard of the knowledge and purpose of god , 1. of his knowledge that either they will not fall , or if they do , that they will rise again , and then finally persevere . 2. of his purpose or decree of election , that every such , finally persevering , though formerly lapsed christian , shall be saved . § . 104. 4. for the certitudo subjecti ; as i consent to you fully in disclaiming any necessity of that , so i suppose it is wholly extrinsecall to this subject , devolving to this other question , not whether every one that is elect , be sure he shall not fall away , but whether every believer be or ought to be sure of his election ? of which if he were sure , i could not resist his being obliged to believe himself certain of his finall perseverance ; election and finall failing being incompetible . § . 105. having given you this interpretation of my sence , and so consent to each branch of your proposition , i have no more to add , but that if you mean it in a farther sence , proportionable to your former conjecture on the head of decrees , of bishop overall's opinion , i shall no otherwise debate or question it , then i did that , and so the fate of this and that , are folded up the one in the other , and if the scripture shall be found favourable to the one , it shall be yeilded , and then there will be no controversy of the other . § . 106. onely i desire to add , that it will deserve our speciall care and warinesse , so to deliver our thoughts in this matter , that we leave no man any ground of hope , that in case he depart from his duty , and so fall from grace , or into any willful act or habit of sin , he shall yet be so preserved , whether by gods grace , or by his power , and providence , that he shall not finally dye without repentance : for as there is no promise of god to found that hope , so in time of temptation to any pleasurable , transporting sin , &c. it will be in danger to betray and ruine him , that hath a good opinion of himself , especially if he hath been taught , that faith is a full assurance of his election . § . 107. the same i say of grace , as it signifies the paternall favour of god to his elect children , which is thought by some to be onely clouded , and , as to their sense and present experience and comfort , darkned by their most willfull sins , so as god may be highly displeased with them , as david with his son absolom , and yet continue his paternall love and favour to them , as david did his to that ungracious son , in the height of his rebellion . § . 108. 't is possible this example of david may have some rhetoricall energy in it , to perswade and deceive some . if it have , then 1. i may not unfitly ask this question , whether they think god had then that kindness to absolom that david had ? if he had not , how can it be drawn into example to god ? if he had , how then can it agree with it , to cut him off in the midst of his rebellion , which 't is manifest david would not have done . but omitting that , i answer 2. that 't is visible , that this in david was passionate indulgence , such as men ( as joab tells him ) disliked , and to this kind of humane passionate , i oppose that other kind of divine dispassionate love , producing in god bowels of pity , frequent admonitions and warnings , powerfull messages , strong and earnest calls , and proposition of all rationall motives to repentance . but if those prevail not , the just still continuing to draw back , gods soul hath no pleasure in him , and the greater obligations of love and grace they are , against which he hath sinn'd , the greater the provocations are in the sight of god , and nothing consequently but the greater degree of punishment to be expected . how god is affected toward rebellious sons is set down is . 1. 2 , 10 , 11 , 12 , &c. § . 109. and then to put any man in hope , that what is not ordinarily revealed in the gospel , may yet be laid up for him in the cabinet of gods secret counsels with this seal upon it , the lord knoweth those that are his , as if they might be his still in gods acceptation , which walk most contrarily to him , this may prove a most dangerous snare of souls , and it is strange it should seek shelter in that text 2. tim. 2. 19. which was most expresly designed to the contrary , as is evident both by the notation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse , which in all probability signifies the covenant of god , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stability whereof , there prest , must assure us that there is no salvation to be expected , but according to the contents of that great indenture , once for all sealed in the blood of christ , of which as that indeed is one part , which is inscribed on one side of the seal [ the lord knoweth those that are his ] i. e. he will never fail to own those that continue faithfull to him ; so the other , on the other side , is most emphatical , [ let every man that nameth the name of christ , depart from iniquity ] which if he do not , he hath forfeited all the priviledges of his christianity . § . 110. the gnostick heresie , one branch of it especially , noted in marcus's scholars , in irenaeus , is a seasonable warning to all sober christians in this matter , he told them of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a redemption , or kind of baptism , which rendered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naturally and immutably spirituall , no more to be polluted by sin , then gold by lying in the mire , or the sun beams by lighting on a dunghill , and that whatever they did , they should ( as with the helmet of the mother of the gods ) be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invisible to the judge , the effects whereof , as to all carnality , &c. were so detestable , that it becomes every man most sollicitously to guard and secure his schemes of election and doctrine of perseverance of the elect , from all probability , if not possibility , of ministring to the like , and that cannot well be by any other method of resolution , but this , that those that persevere unto the end shall be saved , and none els ; our tenure in all the priviledges of election , 1. gods favour , 2. the continuall assistance of his grace , and 3. the inheritance of sons , being inseparably relative and annext to the constant filiall obedience , which he indispensably requires of us , under the gospel of conditionall promises . § . 111. thus have i past through all your letter and given my self the liberty of these strictures , by way of reflexion on all and every passage therein , which belonged to this subject of god's decrees and his grace ; and without the addition of any unnecessary recapitulation of the severalls , it is already evident , how perfect the agreement is between us in all that you in any degree positively assert , or own as your opinion : and if in one particular which you are so carefull to propose , as a bare conjecture , and not allow it your favour in any other quality , it should happen that we finally dissent ( though in propriety of speech conjectures are not sentiments ) yet it were strange the dispute betwixt us should be of any length . and so you discern the utmost of uneasiness , which is likely to be given you by this address of dear sir your most affectionate brother and servant h. hammond . a second letter , being a view of two emergent difficultyes . deare sir , the very freindly reception which my larger trouble found from you , is my full encouragement to proceed to the conclusion of my importunity and your exercise , which cannot now be far off , if i may judge by your letter . § . 2. two difficultyes , you say , you have sprung by farther entring into the consideration of this matter , the first occasioned by my distinction betwixt the worke of grace and of providence , the second arising from the concessions of scripture of gods withdrawing his grace from those that reject it . § . 3. to those i shall make these returnes , which i doubt not will prove satisfactory . the first seemeth to favour an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suspence , and to avert all defining in these points : for , say you , since the efficacy of divine grace followeth the acts of his providence , so as it may seem in a manner to depend chiefly thereupon , and the wayes of his providence are abyssus multa , deep and unfathomable , it seemeth to you to conclude strongly that the manner how god effectually worketh by his grace to the conversion of a sinner is also to our understandings incomprehensible . ] to this you cannot but foresee my reply , that the proposall of that distinction was by me designed as a prejudice to bishop overal's way , which you had then mentioned as your conjecture . and if it shall have indeed that influence upon you or any man , as you speake of , to encrease the difficulty , and to conclude strongly , that the manner of gods working , &c. is incomprehensible ; yet you know this cannot in justice be applyed farther then to that particular scheme , against which peculiarly this disadvantage was proposed , and then the onely regular conclusion is , that this which you proposed but as a conjecture , should now grow lower in your esteem , and scarce be thought worthy to be own'd as such . § . 4. and the more force there is in this one consideration , thus to incline you , the lesse shall i despair , that two more considerations , which then encompassed this , and the superadded tender of another way , that the scripture-grounds , especially christ's parables in the gospel , suggested , will in some degree prevaile with you , to deposite this conjecture , which ( beside other prejudices against it , ) hath no grounds of scripture to pretend to , in exchange for that other , that hath , and pretends no further , then it shall approve it selfe to be thus founded . § . 5. this is all that i may say to an objection which i was to cherish and strengthen , ( rather then answer . ) but i shall not think that needfull , onely i leave it to have that force with you , which you shall see fit to give it , remembring onely that it ought not to have force with him , that accepts not that scheme , that alone is concerned in it . § . 6. which scheme having been proposed by you with perfect warinesse , and profession of allowing it to be no more then a conjecture , one such difficulty as this , is , i acknowledge , sufficient to remove you from it , and in that case it will not be unseasonable again to tender that which you may finde better qualified for your acceptance , having without question an advantage , from the parable of the sower , to recommend it . i shall endeavour to make this cleare to you . your supposed intricacy , or unfathomable question , is , what it is that makes sufficient grace to be effectuall to any ? i say the parable of the sower was intended by christ on purpose to answer that question , which it hath competently performed , for here wee see , the seed being the same , ( whether that were the word , or grace , it matters not , as long as 't is remembred that the word is the vehicle of grace , and the instrument of conveighing it to the heart , ) all the difference taken notice of , is onely in the soyle , viz : some troden down , and crusted ; some stony ; some thorny ; some good , and mellow . proportionably to this four-fold difference of the ground , the severall fates of the seed are described , and your one question divided into four , and answer exactly accommodated to each . § . 7. the first question is this , what is it that makes sufficient grace , uneffectuall , to some men , so that though it be on gods part freely afforded them , and as freely as to any other , yet it hath not the least effect upon them ? and the answer is evident in the explanation of that parable , mat. xiii . 19. because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that heares the word , to which that grace is annexed , but either understands it not , or minds it not ; and so the divil comes and catcheth away that which was sown , ( and in that case there is no great need of that divil towards the obstructing effectuallness , let the seed ly there never so long , if it be not minded , it can signifie nothing toward an harvest . ) § . 8. the second question is , what is it that makes sufficient grace , after it is received , and that with joy , ( great forwardness and alacrity at the first ) to become so uneffectuall to the supporting a man in time of temptation , that rather then endure any smart for piety , he falls into any the grossest sins ? and the answer follows v. 21. because such a man is of a temper that yields not grace any depth to root in , he hath some stonyness at the bottome , some pleasure , or passion , or other remains of resistance rooted in him , which he hath not divested himself of , and when duty begins any way to check that , he is impatient , and throws off piety , of which he made very fair professions , and such as had , as far as his trialls formerly went , reality in them , till this last signall tryall was made of him , for which , it seems by the effect , he was not qualified . § . 9. the third question is , what is the reason that sufficient grace , once received and bringing forth fruits , though it come not to combat with any sharp tryalls , doth yet many times decay and perish after a while ? and the answer is v. 22. that there remained in the heart of such some piece of ill temper unreformed , which in time prolified , and sent out great and wasting sins ( though not so generally decryed in the world ) viz. worldly sollicitudes , and such as the wealth of the world is apt to beget in men that have or seek it , and these being permitted to thrive in the soul , 't is regular that grace , which cannot consist with such ( you cannot serve god and mammon ) should be overrun , and choaked , and at length destroyed by that means , which had it not been for this cause of abortion , as it was sufficient , and effectuall for a while , so it would have prosper'd to perseverance . § . 10. and this introduceth the fourth and last question , what then is it that renders sufficient grace effectuall both to conversion and perseverance ? and the answer is v. 23. the goodness of the soile , probity of the heart , wherein that sufficient grace is received , and what that is , is best discerned by the opposition to all the former three , 1. it is a sincerely pliable , ductile temper , that neglects not to make use of any grain of grace , 2. it hath an uniform courage to combat with difficulties , and is not enslaved to pleasures . 3. it utterly despises the world , the allurements and the terrors of it , and uses it , as if it used it not . the former part of this temper renders it effectuall to conversion , the two latter to perseverance also . and considering that parable is set down by christ to give account of the various successes of the word of the kingdome , i. e. of the gospel among all those to whom it is made known , who with you are the adaequate object of the scripture-election , and reprobation , what can be farther required to the clear satisfaction of your whole difficulty ? § . 11. and then remembring that the onely remaining question , viz. whence is this probity ? hath been fully answered in the former papers , i appeal to no other then your self , whether this be not both a perspicuous , and authorized stating , having so weighty a passage of gospel to found it , and therefore in all justice preferrable to your bare conjecture , which , besides that it is pressed with difficulties ( as your self acknowledge ) which to you seem unanswerable , is not provided of any pretense of a foundation , hath no authority from holy scripture to recommend it . § . 12. if it have any , it is most probably that other short parable in the same chapter , v. 44. where the kingdome of god is compared to a treasure hid in the field , the which when a man hath found , he hideth , &c. there the man , which found the treasure , is not supposed to seek it ( for that makes another parable v. 45. ) but by the meer providence of god ( which the heathen philosophers were wont to stile chance , and commonly give this very instance of it the treasure found in the field , ) happily to fall upon it , when he passeth by on some other errand ; and this indeed is matter of frequent observation , augustine is converted by s. ambrose's sermon , when he came to it on no such design , saul is called to from heaven , and converted to christianity , when he was going to damascus on the most distant design of persecuting it . and to omit the many more examples of those of whom it hath been litterally true , that they have found god , when they sought him not , asked not after him , one eminent story our books give us , of two young children brought to a city to be sold , at a time when a devout nun had vowed to take some young child , and bestow her whole life , and utmost industry to bring it up in strict piety , and accordingly came and bought one of them , and assoon as she had bought her , a bawd came in her presence and bought the other , by which means these two , which were so lately in the very same indifferent condition , by this act of divine providence ( to which this was to be attributed ) were strangely discriminated , the one brought up and early engaged , and so persevering to the lives end in all piety , and the other by the contrary discipline debauched , and educated to the trade of harlotry , wherein she lived and persevered . in which it is visible how signal an influence this one act of divine providence had on so distant eternall fates of these two , and how eminent an ingredient it was in the saving the one and damning the other . § . 13. but from all these and innumerable the like , ( which are freely granted , and allowed to be competent to confirm your main conclusion , that the providence of god is abyssus multa ) you will soon discern , that there comes in no least advantage to that learned bishops scheme , which is the matter of your conjecture , and our onely present enquiry . the whole weight of that ( as far as i , or any man questions it ) being laid , not on the superabundance afforded to one above the other , ( which is willingly granted ) but on the foreseen universall inefficaciousness of the barely sufficient grace , acknowledged to be given to all , till that superadded advantage administred by gods providence in the choice of the congruous timing , come in , as the work of gods election , to make the discrimination . § . 14. now seeing in all these examples , and in that parable , nothing like this is to be found , no evidence , or intimation of gods foreseeing , 1. that that man that found the treasure , would never have been wrought on by that measure of sufficient grace , which that opinion allows god formerly to have afforded him , unless by that seasonable act of providence he had thus faln on the treasure in the parable , or 2. that augustine would never have been converted , if he had not been surprized by s. ambrose's sermon , or 3. that saul would not have been converted at another time , without , or even with that vision , and voice from heaven , or lastly that that fortunate child , that fell into the nun's , instead of the bawd's hands , would never have been brought to heaven any other way , and could not have miscarried under this method : through all these instances , i say , it is still apparent , that nothing is gained toward the approving the conjecture , these advantageous turns of providence afforded one man and not another , and the signall efficacy of such , being most freely granted by those who deem the conjecture improbable . § . 15. and indeed , if it be well considered , all that these , and a myriad of the like instances infer , is no more then this , the great and admirable variety of gods providentiall acts , not as those are all one with , but as in his hands they are instrumentall and subservient to his grace , whereby in diverse manners grace is advantageously assisted by providence , to one in this wise , and admirable manner , to another in that ; no man , who is allowed the sufficient grace , being denyed some benefit or other of providence to assist grace , and make it more then probable to become effectuall to him , if he doth not betray and frustrate the opportunities of the one , as well as the power and efficacy of the other . § . 16. so that still acknowledging most willingly , and admiring the abyss of providence , this no way obstructs the comprehending the manner ( or perplexes the doctrine ) of the cooperation of the grace of god with the will of man , but leaves it where the parable of the sower set it , that the efficacy of grace , and successfulness , whether to conversion , or perseverance proceeds from the mellowness , and preparedness of the soile , from the advantages which it meets with in the honest heart , as that again is wholly due to gods preventing graces , which have thus fitted the soile for the kindly seeds-time , planted pliableness , humility in the heart , where grace may be deeply and durably rooted , but this still resistibly in both parts , as hath formerly been exprest . § . 17. one phansie i know there is , which hath pleased some men in this matter , that god gives sufficient grace to those who do not make use of it , but resist it , and yet more then so , the power of using , or accepting , or not resisting it , but gives to the elect and onely to the elect , ipsam non resistentiam , the very not resisting , and this they will have to be the signal discriminating grace . § . 18. of these i shall demand 1. whether in those which have not this ipsam non-resistentiam given them , this be an effect of god's decree , which hath determined the certain infallible giving it to some peculiar persons , and so the not giving it to all others ? if it be not , then this is no foundation of discriminating grace , or consequently fruit of election and reprobation , and so is still impertinent to the matter for which it is brought . § . 19. but if it be the effect of gods decree , determining the giving it to some , and denying it to others , i then 2. demand , whether all they to whom it is not given , do therefore infallibly receive the grace of god in vain , because they have not this ipsa non-resistentia ( which is more then the power of not resisting ) given them ? § . 20. if this be not affirmed , then , as before , this comes not home to discriminating grace , nor consequently to the business of election and reprobation , which it was meant to assist . but if it shall be said , that they therefore infallibly resist , or receive in vain , because this ipsa non-resistentia is not given them , then it seems this gift of ipsa non-resistentia is such , as that they who have it not , want somewhat which is necessary to their effectuall receiving , or not-resisting grace , and if this be the condition of the far greatest part of the world , then how can it with any sincerity be affirmed ( as by those that make use of this expedient , it is profest ) that god hath to all mankind given christ , and in him all things , and particularly grace sufficient , and the power of not-resisting grace , which according to this phansie , none can choose but resist , who have not the ipsam non-resistentiam given them , which yet they affirm to be given but to a few , i. e. to none but the elect ? § . 21. this were ( by interpretation , and in effect ) for god to give to all men a power to an act , which yet the greatest part of those which have it given them , can never make use of to that act , for want of somewhat else which is not given them , which to all them which have not that somewhat else given ( and those the far greatest number of men for whom christ dyed ) is not a power to that act , viz. of not-resisting ; which what is it other then a direct contradiction , a power and not a power to the same act ? and withall so far from being a favour to them , that it is in event infallibly and inevitably the greatest curse , that could have befaln them , viz. the heightening and extreamly aggravating of their guilt and punishment , proportionably to their sin of resisting such sufficient grace , of standing out against christ , which as it is the height of guilt , ( and awarded the dregs of gods wrath , ) now under the gospel , and makes their condition in the world to come , much worse , then it would have been , if christ had never been borne , or preached to them , so it had never been thus direfully charged upon them , if they had not had the power of not resisting given them by christ . § . 22. this is a competent prejudice and discouragement to this phansy , of founding discriminating grace and the doctrine of unconditionate decrees in this difference betwixt the power of resisting , and the ipsa non-resistentia , the latter given onely to the elect. § . 23. but it will farther be defeated , if we reflect on that place of scripture , wherein gods giving the ipsa non-resistentia chiefly seems to be mentioned , phil. ii. 13. under the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , working in us to do , or work , which that it tends not to the support or advantage of this phansy may be evident by these three considerations . § . 24. first , by the importance of the phrase , [ working in us to do , as before to will , ] which ( as was formerly noted , in passing , ) will best be understood by other parallel phrases , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods giving to serve , luke . 1. 72. which is evidently his giving grace , or power , or supernatural abilities to serve , not onely furnishing him with a remote , and fundamentall power , or faculty , but withall having a particular immediate influence on the effect , actuating that power , when it is actuated , and so properly causing , or making him actually to serve , yet so as to leave him power also to neglect , and receive that power in vain , as the scripture elsewhere saith ; thus revel . xi . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will give , wee render , i will give power , viz. power to the subsequent act , prophecying there , as in luke , serving in holynesse . by which analogy it is evident , that gods working in us to do , or work , is not interpretable to any more , then his giving supernaturall power , or sufficient grace to do , or worke , and causing him actually , though not irresistibly to work , and then here is no pretense whereon to found the foresaid difference , between god's giving the power of not resisting , and the ipsa non-resistentia , these two being equivalent in this text. § . 25. secondly , the same appeareth by the apostles exhortation foregoing in this text , to worke and worke out our own salvation with feare and trembling , for the inforcing whereof this reason is given , for it is god that worketh , &c. here our own working is under apostolical exhortation and precept , wee are commanded to worke , as elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cooperate , and worke together with god , which could not have place , if god alone , ( and not wee , ) did work in us the very working , whereas interpreting it of gods giving us the power of working , or doing , as well as of willing , and withall engaging us to make use of that power , and cooperating with us in the very act , and so causing us actually to work , yet so as to leave us a power of resisting , and frustrating , and receiving this power or grace in vain , this is a most proper and effectuall inforcement of the exhortation addrest to us , to work and work out our own salvation . § . 26. this farther and most irrefragably appeares by the persons , to whom both the exhortation , and this enforcement thereof is tendred , viz : the brethren indefinitely , or beloved , verse . 12. the whole church of professors at philippi to whom he writes , which being not made up wholly of the elect , sincere , and persevering christians , but like the net , in christ's parable , that caught both good and bad , and had no doubt some insincere persons , hypocrites , and temporaryes in it , the affirmation notwithstanding is indiscriminately of all , god worketh in them to work , which could not hold , if by this phrase were meant his giving the ipsa non-resistentia , and that as an evidence of discriminating grace , and an effect of his election , for this is not supposable to have belonged to that whole church , any more then it then did , or now is believed to do to all christians . § . 27. i have enlarged thus far , because i was not willing to omit , but rather to prevent whatsoever i could foresee might probably be objected in this businesse . and so this may suffice to have returned to your first difficulty . § . 28. the second difficulty you thus propose , whereas it is said , and that , ( as you conceive , ) most truly and agreably to plain evidence of scripture , that god withdraweth his grace from such as rejecting it when it is offered to them by the preaching of the gospel , do thereby frustrate the counsell of god against themselves , it seemeth hard to conceive how the grace of god should be so withdrawn from them , that so do , but that , so long as they are not deprived of the outward means , the same sufficient grace that was offered to them at the first hearing of the gospel , is offered to them still ; which if it was then sufficient on god's part , to do the work , is also still sufficient , and that in the same degree , and how then can it be said to be withdrawn ? it is true that the conversion of such a person , after so long obstinacy and refusall is more difficult then before , which may arise from the greater indisposition of the person to be wrought upon , but how it can be imputed in the least , to the withdrawing of the divine grace , ( to which yet undoubtedly it may and ought to be imputed , ) upon the former supposall on the like sufficiency remaining , i must professe my self not able to understand . ] § . 29. to this i shall not doubt to apply a satisfactory answer , and such as you will acknowledge to be such , by distinguishing of gods withdrawing his grace . for , 1. it being gods method to give more grace to those that walk worthy of it , the humble obedient children of grace , when he on our provocations stops that current , this may be called withdrawing . god's smitings are his admonitions , ( heare ye the rod , ) his admonitions , as any other dispensation of his word are vehicles of grace , and when these prevaile not , they are thus withdrawn , i. e. not farther encreased , ( why should yee be smitten any more , &c. is . 1. ) yet is this withdrawing consistent with gods affording sufficient grace , either by instruments of some other kinde , or even of the same kinde , the continuance of that proportion , which was formerly afforded ; as he that gives a competency , and would if he saw it well used , daily make additions to it , though he see cause to with-hold those additions , yet he may continue that competency . but in propriety of speech , ( the truth is , ) this is rather with-holding , then withdrawing , yet because the not giving what was promised to be given is tantamount to withdrawing , i therefore place this in the first ranke , supposing it cleare , that this doth not onely leave sufficient grace ; but is it self designed to awaken and quicken those that did not formerly make good use of it , lest a worse thing yet befall them . § . 30. secondly , then withdrawing being taken in the proper sense , for taking away from and diminishing the stock , before afforded , that may yet be but in part , not totall , and there being a latitude in sufficient grace , some degrees of that may be taken away , and yet that which remaines be sufficient , an image of which is that degree of church-censures , which cutting off from the participation of the eucharist , or suspending from it , allowes the hearing of the word , and partaking in the prayers of the faithfull , and this act of gods withdrawing , again is so far from denying sufficient grace , that it is purposely used and designed , as the most probable means to make that sufficient grace effectuall , which formerly had not been so . § . 31. there may yet be a third , and yet further degree of withdrawing , which at the present , and as to sufficient grace , may be said to be totall , i. e. such a withdrawing of grace at the present , that it shall truly be said such a man is not now allowed sufficient for his necessities , whether it be that his necessities are grown greater , and so the former competency will not suffice , or be it also , that some of that which he had is withdrawn , as when he that for some time had no violent temptations , and was furnished with strength proportionable to what he had , upon his betraying this strength , and sinning willfully against it , is by god called out to sharper combats , having been foiled with the weaker , and perhaps some part of his former strength withdrawn from him also , when he hath most need of succours , and should certainly have had them , had he not thus provoked the withholding them . in this case the aime of this punishment of gods is yet most wise and mercifull , thus to convince such a man of his guilts , and impotence , ( the effect of them , ) and so as by turning nebuchadnezzar into the field , thorowly to humble him , to excite ardency of prayers , both for pardon , and grace , which god in that case failes not to give , and so to restore such a man to a greater stability of his former state . § . 32. and so still this is neither finall , nor simply totall , as that signifies withdrawing all grace , but onely totall for a time in the sence declared , as it signified the withdrawing what was necessary to their present state . § . 33. and i need not shew you how far this is reconcileable with sufficient grace , any farther then thus , that such an one though severely mulcted hath yet time for repentance and grace to make some use of it , which if he failes not in , he hath assurance of more grace , and this demonstrated to be so , by his not being cut off in his sins , ( gods long-suffering leading him to repentance , ) and by the light of gods word , and articulation of his calls dayly continued to him , which are not void of that grace , which is sufficient to work conviction , and hath the promise of more , ( upon asking , ) made to him that is thus qualified for it . § . 34. fourthly , there is the removing the candlestick , the withdrawing all the outward ordinary means of grace , the preaching of the word and sacraments , which if it be done by the censures of the church , is called the delivering up to satan , or if it be done by gods judgements , invasion of barbarians , &c. it is yet to those persons that are thus punished , perfectly proportionable to that of the church-censures . and yet of those it is said expresly by the apostle , that the end of inflicting them is for edification , that they may be disciplined , taught not to blaspheme . this supposes continuance of grace to them that are thus punished , and that sufficient to make use of this punishment to their amendment , nay the punishment , though it be the withdrawing of one instrument of grace , is it self another , and therefore purposely chosen and allowed in exchange for the former , because it is looked on as the more probable to produce the effect . § . 35. they that see so great a benefit withdrawn from them for their unworthiness , will be thereby excited to reflect on their provocations , and bewail them , and contend by all regular means to regain what they have forfeited , and to repair their defects some other way , and this being the very end to which this punishment is by god designed , it is not imaginable , he doth yet ( till this method also be despised ) withold that degree of grace from such which is necessary for the producing of the effect . § . 36. all the ordinances of god , we know ( and such are the censures ) yea and all the wise dispensations of his providence , particularly his punishments of this life ( and therefore this , as the last , beside excision ) are instruments of grace in the hands of his wisdome , as well as the preaching of the word is , and therefore in all reason to be resolved to be the vehicles of grace also , and so neither is this any objection against gods giving sufficient grace to those , whom he thus punishes , in case they begin to make use of it . if they do not , but continue still obstinate , 't is just it should at length be withdrawn from them . § , 37. but this must be understood onely of those persons to whom the light of the gospel had formerly shined , not to their distant posterity , which never have had any gleames of it , though their ancestors had the fullest sunshine . these are to be reckon'd with the heathen , with whom you know we undertook not to meddle , treating onely of the scripture-election , terminated in those to whom the scripture is revealed . § . 38. fifthly there is a totall and finall withdrawing of all grace , as well as the means of it , which is visible in the cutting off such an one in his sins , and when this comes , our former supposall of sufficient grace , as of the preaching of the word , and god's calls , are utterly at an end , but this breeds no shew of difficulty , that man having enjoyed and mispent his time of sufficient grace , and now the store-houses are shut up . § . 39. but there is yet possibly a sixth state of with-drawing , when before either cutting off , or with-drawing gods outward calls , whilst life , and the preaching of the word is continued , the obdurate sinner , that hath long hardened his own heart against god , thereby provokes him totally to with-draw all inward grace from him , as much as if he were already in hell ; this seems to be pharaoh's case after the sixth judgement , and was designed by god to very excellent ends , to make him an example to all those that should be inclined to harden their hearts against god ; and though we know not that god thus deals with any others , yet it is sure he justly may with all whom he may justly cut off in their sins . and in this case i acknowledge the non-conversion of such a man is not onely imputable to the indisposition of the person to be wrought on , but also to the withdrawing of the divine grace , for then , as i said , the former supposal ( of the like sufficiency remaining ) ceaseth , and is out-dated . § . 40. what fresh difficulties can arise from this concession , i cannot divine , unless 1. it should be objected , that then , it seems , the word is not alwayes the vehicle of grace , and then 2. who knows when it is so , when not ? and how then is this reconcileable with the doctrine of sufficient grace alwayes accompanying the word ? and to these the answers are obvious , 1. that it is granted that the word is not the vehicle of grace to the divils who believe and tremble , to the damned who have received their sentence , nay nor to those that are thus arrived to the highest degree of obduration in this life , and have , as pharaoh , this exterminating sentence passed upon them . it is sufficient if it be so to them that are in a capacity to make use of it , and have not utterly hardened themselves against it , the scripture-expression being , that the gospel is the power of god to salvation to every one that believes it , and this is enough to establish our pretensions , the doctrine of sufficient grace . there is a competent time allowed every man , and 't is certain , death is the conclusion of it , 't is possible some space before death . § . 41. as for the second , if it were on the premised grounds granted , that sometimes it cannot be known whether or no the preaching of the word do then bring this grace with it , yet the one regular consequence would be that we should all be the more carefull to make use of grace , when it is afforded : but when to this is added , that this barren season is alwayes the reward of obstinate obduration ( and of nothing less then that ) as long as we have any softness left , that is our assurance that this sad time is not yet come upon us . they that go on in their obdurate course , have reason to expect this fatal period every hour , but they that have remorse , and any degree of sincere relenting , may know by this , that this state of spiritual death hath not yet seized them , and that is sufficient to guard this doctrine from all noxious consequences , having provided that none shall hereby think his state desperate , that is willing to reform it . § . 42. but then it is farther to be remembred , that there appears not in the word of god , any other example of this totall spirituall dereliction finally inflicted , before death , but onely that of pharaoh , after the time that god is said to have hardened his heart ; and the reason of this is set down , god keeps him alive , after the time due to his excision , that he might shew in him his power . and such singular examples ought no farther to be taken into consideration by us at this distance from them , then to warn us , that we keep as far as it is possible from the like provocations , and then there remains not , that i discern , any farther appearance of difficulty in this matter . § . 43. as for any others that shall be apt to occur , when men set themselves to consider of these points , not divining what they are , i may not pretend to speak to them , any farther then thus , that in all probability they may be measured by these , which you have chosen to mention , and by nearer approach to them be likewise found not to be so deep , as at the distance they are conceited to be . this then concludes your trouble ; it remains that according to my promise i now onely annex the letters of praescience , and hasten to subscribe my self your most affectionate brother and servant h. hammond . the extracts of three letters concerning gods praescience reconciled with liberty and contingency , referred to , and promised in the first letter to d. sanderson , §. 8. the first letter . § . 1. as to the distinction betwixt inevitably and infallibly , ( of which you desire my sence ) it is certain you must understand no more by the infallibility , then is vulgarly meant by necessitas ex hypothesi , which is no more then that whatsoever is , cannot not be , or , omne quod est , eo ipso quod est , necessariò est . for so whatsoever is seen , or ( which is all one in an infinite deity ) foreseen by god , is thereby supposed to have , in that science of his , an objective being ; if it were not , or did not come to pass , it should have no such objective being , if it have , it is thereby evidenced to be seen by him , who was , is , and is to come , and so ( being infinite ) is equally present to all , and equally sees , and knows all from all eternity . what therefore you conclude ( as it is most agreeable to this , so it ) is most true , that god knows all things as they are , such as come to pass contingently , he knows to come contingently , and from thence i undeniably conclude , therefore they are contingent ; as for socinus's resolution that he foresees onely what are foreseeable , and that contingents are not such , but onely those that come to pass by his decree , i conceive it as dangerous as m. calvins , that he predetermines all things , and it is visibly as false . for it is evident by the prophecies of judas &c. that god long ( before ) foresees sins , which are as certainly contingent , and not decreed or decreeable by god. if therefore any that writes against the remonstrants go about to retort their arguments , and conclude from their acknowledgements of gods praescience , what is charged on their adversaries doctrine of praedetermination , i conceive it is but a boast , that hath no least force in it , praedetermination having a visible influence and causality on the object , but eternal vision , or praevision being so far from imposing necessity on the thing to be , that it supposes it to be already , from the free choice of the agent , and that being of it is , in order of nature , before its being seen . gods seeing , or foreseeing hath no more operation or causality of any kind on the object , then my seeing your letter hath caused your letter . you wrote freely , and now i see it , and that being supposed , it is infallibly certain that you have written , and that you cannot not have written . and just so it is in respect of god. onely i am finite , and so is my sight , i see few things , and those onely which are present , but god being infinite sees all ab infinito , that are never so long hence future . — at cambridge they have lately printed origen contra celsum , and philocalia gr. & lat. ( which were rarely had and dear ) the latter of which hath good chapters on this subject . § . 2. this letter met with some prepossessions , so far advanced , as to cause a reply of some length , and that necessitated my larger endeavours to remove them , which i shall here add also ; his reply , to which this referres , is none of my goodes , and therefore i may not take that liberty in disposing of that , but you will discerne the force of it , in my returnes , which were as followes . the second letter . sir . § . 3. i received your letter , and in it your sence of that difficult point , which i cannot approve of , but on the contrary assure my self , that as omnipotence is not onely the power of doing all things that any or all creatures can do , but more then so , the doing all things that imply not a contradiction , ( as the same thing at once to be and not to be , the doing of those being as impossible to god , as it is to lye , ) so the omniscience of god is the knowing all things which any creature can know , and not onely so , but the knowing all things which implye not a contradiction to be known , and then that will be extensible to all things that are past , present , or to come , of what sort soever they are ; what is past , or present , or being future is decreed by him , or comes to passe by some necessary cause in nature , which he decrees not to hinder , gods knowledge of these will not , i suppose , be doubted of . all the question will be of future contingents , which before they are done , are possible to be , or not to be , but whensoever they come to passe , are as determinately in being ; as is any thing else , ( the most necessary , ) that is allready done . unlesse then , what by being future is out of my reach , is also by being future , out of gods reach , there can be no pretense that any such future contingent should not be objicible to gods all seeing knowledge . § . 4. and that nothing that ever shall be , or will come to passe , is thus out of gods reach , must sure be yeilded to gods immensity , which relating to time , as well as place , it will be equally derogatory to it to limit it to the present time , in opposition to the future , and to the present , ( be it whatsoever finite , ) place . this therefore i take to be the one thing fit to be considered in this matter , whether gods immensity comprehend not a commensuration to all time , and somewhat beyond that , as much as infinite is beyond finite . § . 5. this i suppose cannot be denyed to the notion which is due to a deity , and if so , then god was immense from all eternity , and cannot be imagined to advance or arrive to this by any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proficiency , or improvement , by continuing or enduring from the beginning to this time , or to the end of the world , but in every imaginable point of time , even before time was , he was thus immense , and if so , his knowledge being as immense as himself , all that he was from eternity present to , ( i. e. all things that ever were or shall be , ) must needs be objected to his knowledge . § . 6. against this , your prime argument is , that it is no more derogatory to his omniscience not to know that which is in nature unintelligible , then to his omnipotence , not to do things impossible . ] this is expresly socinus's grand argument , and to it i answer . 1. that the phrase , ( in nature unintelligible , ) may be set to signifie no more then what no naturall , i. e. created power can know , and then there is no truth in the proposition , unlesse proportionably [ impossible ] signify what no finite naturall created power can do : and if both those phrases be meant so , there is nothing gain'd by it , because a deity may both do and know more , then any creature can . but then secondly , the phrase [ in nature unintelligible ] may also signifie that which in the nature of things , whether finite or infinite , created or uncreated , is not possible to be understood ; and thus i suppose you meane it , and then the interpretation of the phrase must be , that for such a thing to be objicible to any , though infinite , understanding , implyes a contradiction , ( for nothing else is simply impossible : ) and this being your meaning , i absolutely deny , that for god to be by his immensity present to all time , ( and all that he is present to , he may see , ) implyes a contradiction , or hath any appearance , ( to him that considers what infinite is , ) of so implying . and if you will make tryall and attempt to prove it doth , it must be by proceeding on the known definition of contradictoryes , a repugnance in terminis , as idem eodem respectu esse & non esse , and then you will soon discerne the unquestionable truth of my deniall . for gods seeing all future contingents , will neither imply god to be , and not to be , to see , and not to see , to see certainly , and not to see certainly , nor the future contingent to be , and not to be , or to be necessarily and not to be necessarily , or to be future , and not to be future . for the thing being future , and contingent now , and so continuing till it comes to passe , and when it comes to passe , coming to passe contingently , and so as it might not come to passe also , but when it actually is done , it implying a contradiction , ( and so being impossible , ) not to be done , and so being necessary necessitate hypotheticâ , i. e. supposing that it is , all this god sees and knowes by the severall acts of his intellect , answerable to the severall notions of the thing . § . 7. from all eternity , and so in every point of time , before it comes to passe , god sees it both as future , and as contingent , and so , as that , which till it is , may be or may not be ; and when it comes to passe , in ipso fieri , he sees the man that does it , act freely , having power to the contrary , and the thing never necessary , but as being done , and that onely by that necessity , whereof that proposition in logick is to be understood , omne quod est , eo quod est , necessariò est . all which is very obvious to be conceived , and there is not the least contradiction , or shew thereof in it . § . 8. this one would thinke you readily granted , when you say , god infallibly knowes all that is past , present , or possible to be , ( for no man demands any more , ) yet you deny it again in these words , [ meer contingents which with equall possibility may be , or may not be , have no being in act , and therefore can cast no reflection , or objective being into the mind of god. ] to which i reply , first , that you ought to advert . 1. that what may be , or may not be , may be . 2. what may be , is possible , and 3. you your self confesse that god knowes all that is possible . secondly that the having no being in act , ( which seemes to be your stumbling block , ) is a phrase proportioned to the thing , and to our finite understandings , to which the thing is future onely , and so hath no being yet : but when god is considered as infinite , then whatsoever shall ever be in act , that actuall being of it , is the object of gods sight , and hath been so from all eternity , and is no more removed from him , then that is removed from me , which is present with me ; and if you say , god sees before , what in after time shall hang in the ballance of humane indetermination , i e. what he may do , deliberates , and is free to do , or not to do , but hath not yet done , i demand , why may he not also foresee which end of the ballance doth at length overpoise ? ( is not one of these as truly future , as the other , when the man is not yet borne ? ) and so again , which end doth not overpoise , and never will , although he see it might , if the man should choose so , and that the man may so choose , but still that he doth not . this is it , wherein you say the contradiction is , and now it is visible there is none , nor the least approach towards any . § . 9. here you add , ( which is your second main objection , ) that it is a mistake to call that possible , which god foresees shall never be , for if god foresees the contrary , ( i. e. that it shall never be , ) it is indeed impossible . but , 1. i pray , is nothing possible to come to passe , but what actually comes to passe ? if so , nothing that is , is contingent . but if some things be possible to come to passe , which yet do not come to passe , why may not god see they will not come to passe ? and if he can , then that is no mistake , which you say is . 2. do but change the word foresight into ( which is the same , ) seeing from all eternity , and then it is plain , that god from all eternity may see that thing will never actually be , which yet is free for the agent to do , or not to do , ( and god sees that too , ) and so is possible every way , save onely ex hypothesi , on supposition that it will never be ; and as the bare hypotheticall necessity is no absolute necessity , so the bare hypotheticall impossibility is no absolute impossibility . 3. god sees every thing as it is , and it 's being or not being such , is in order of nature antecedent to gods seeing it ; therefore it infallibly followes , that if it be possible to be , though it shall never be , god sees it is possible to be , and if god sees it possible , it unavoidably followes that it is possible . § . 10. and it is not fit here to interpose , that though it seem to us possible , in respect of second causes , yet if god foresee the contrary , it is indeed impossible ; ] for what i am by god left free to do , or not to do , that , not onely seemes , but is indeed possible , and so it is , though in event i never do it , and being so in it self , god's seeing it will never be , hath no least influence upon it , so as to make the least change in it , ( for that is the work of his will , not of his knowledge , ) and so it cannot from possible convert it into impossible . § . 11. when therefore you say , no cause can effect that which god sees shall never be , this is onely true in sensu composito , that , in case it shall never be , and so god sees it shall never be , no cause shall effect it , but in sensu diviso it is most false , for i am truly able to write more lines to you then i shall ever write , or consequently then god foresees i shall write , and even this , that i am thus able , god equally foresees . § , 12. by this you see how far i am from being convinced , or by any reason forced to grant , that future determinations of free agents are not foreseeable , and what the inconvenience is of affirming they are not , even no less then derogating from gods immensity , and infinity , and judging the perceptions of an infinite creator by our finite , created measures , his more then unfathom'd ocean by my span , and feigning contradictions , where there are none . § . 13. now to the inconveniences which you enumerate , i shall reply also , as oft as i perceive i have not prevented , or answered them already . the first is , that the sight can be no more certain then the things are which are seen , and therefore there cannot be a certain knowledge of those things , which in their causes are uncertain , ] i answer that all the certainty of the knowledge of any thing depends upon its being first , and then of its being known to be , and not onely upon the certainty of its causes ; i do now as certainly know that i have written nine pages to you , as i know that the fire burns , therefore that may be known certainly , which is not certain in its causes . and as that which is present to me is certainly known by me , so are all things to come from all eternity , present to an immense creator , be they contingent , or not . and in this case there is not more in the effect then in the cause , for what is contingently come to pass , being done , is certain , and cannot be undone , and god sees it , as it is , therefore he sees it as done , and so certain , yet as done contingently , and so as that which might not have been , the being , certain , the manner of its coming to act , uncertain . the being then being the cause of the seeing , or in nature antecedent to it , and the seeing the effect or consequent of the being , the certainty of the effect is but proportionable to , and exceedeth not the cause . § . 14. the second inconvenience is , that of saying that every thing that happens was certain to be , before it happens ] but i say not so , unless by certain you mean ex hypothesi , certain to be , in case it be ; for in case it should not be , god should see it would not be , and then it should be as certainly otherwise . § . 15. the short is , all exhortations , industry , preaching , &c. are founded in the liberty of our actions , and if they be free till they be actually determined , and then are past freedome , and become necessary , so consequently must exhortations , &c. be all usefull , till the thing be done , ( and then indeed , as to the doing , or not doing that , they are not usefull , but their second season of usefulness comes in , in case it were a sin , exhortation to repentance , &c. ) and that is as much , as can be or need be pretended to , and this is fully competible with gods seeing certainly from all eternity , whatsoever shall come to pass in time ; his seeing it supposing it done , though for the manner of its being done , that were contingent , and if so , then is it not certain to be , before it happens , but it is certain to be , when it is , and it first is , in order of nature , before it is seen , and its being already seen , before it be done , depends onely on the immensity of gods presence , and sight , which reacheth out to all that ever shall be ; so that that which is future to us , he is present to it , and in that sence , though he sees it as future , t is yet present to him . § . 16. your third inconvenience is , that , by this , the damnation of such or such men is as fixed and unalterable , as though they were reprobated from all eternity , and it is as ill in respect of me , if i must inevitably be damned by my own free will , as if i had been sentenced to hell by gods decree , and in respect of god worse , for he must be deprived of the free exercise of his omnipotence , ( because he cannot make that not to be which he foresees will be ) and brought under a stoicall fatality , and so be an helpless spectatour of what anothers will is pleased to effect . ] i answer if by [ such and such men ] you mean such or such individuall entities , without respect to their qualifications or demeanures , then all your consequence , as it is inconvenient , so it is false , for from gods seeing ab aeterno , that judas will be reprobated , it follows not , that he sees he will be reprobated , but for his willfull treason . but if you mean by such or such men ] men so or so qualified , i. e. finally impenitent , then 't is true , but not inconvenient , that finall impenitents , should from all eternity be reprobated . and speaking of these in this sence , 't is true , which you add , that it is as ill in respect of the person , i. e. finall impenitents , meaning by [ as ill ] as sad and penal , nay 't is more sad , and penal to be reprobated for final impenitence , which i am guilty of by my own free-will , then it would be to be onely by gods decree involved in it , my willful culpable guilt being some addition to my misery , and ( as long as god is just ) it being expectable that those punishments will be sharper , which i bring on my self , by the exercise of my free will , then what comes on me by a decree grounded no way in my actions . and so still this is no inconvenience . but if you mean by [ as ill ] that which hath as little mixture of gods goodness towards me , then your consequence is false , for to gods seeing judas reprobated , and his seeing it ab aeterno , it is no way consequent , that he gives him no power to escape damnation , viz. grace to be able to stand and not fall , or grace to recover if he will make use of it , but the contrary rather follows ; for how can god see him damned for the betraying christ , and not repenting and returning , unless this were done wilfully by him ( sins of weakness and ignorance finding mercy , as in the case of saul , persecuting the church ) and unless he were first a disciple of christ , and so were illuminated , and assisted by christ , and if he were so , then he had this power and grace , or might have had it , if he were not wanting to himself , and if so , then this was not so ill to him ( in this sense , of which now i speak ) as to have been irrespectively reprobated , and never vouchsafed this grace . § . 17. so when you say it is worse in respect of god , and prove that because he must be deprived of the free exercise of his omnipotence ] there is no truth in that consequence , or the reason of it . for gods omnipotence consists not in being able to make both parts of a contradiction true , that were in the very attempt a departing from veracity , a falseness , a sin , and so the greatest impotence , and so most contrary to omnipotence . and such is that , which alone your consequence , and the reason of that supposes , making that not to be , which he foresees will be , for by the latter part of that expression you mean that which from eternity he sees to be done , and then to be done and not to be done , is in terminis contradictory . and this impotence or not being able to cause the same thing at once to be and not to be , is far from all notions of stoical fatality , that i ever heard of ( els sure all rationall creatures must be stoicks , for they all resolve that what is , cannot not be ) and as far from making god an idle helpless spectator of what anothers will is pleased to effect : for his providence , and assistence , and efficacy belong to other things , not to the making that not to be , when it is , but to the preventing it before it came , giving grace sufficient , preventing , restraining , exciting , &c. ordering it and disposing of it to his own wise ends , when it is done , and punishing the doer justly , if he repent not , to which he is also ready to give grace , if he humbly ask , and seek and knock for it : all this is supposed to be done by god , and so god is no helpless spectator , and all this is reconcileable with the effects being wrought by our free will , as long as gods grace works not irresistibly . § . 18. here i remember that of s. augustin . de civ . l. 5. c. 10. nullo modo cogimur , aut retenta praescientia dei , tollere voluntat is arbitrium , aut retento voluntatis arbitrio , deum , quod nefas est , negare praescium futurorum , ( this is expresly contrary both to the calvinists pretension on one side , and the socinians on the other . ) § . 19. your fourth inconvenience is , that then god never purposed to save all mankind . ] if by purposing you mean decreeing , and by saving , actually bestowing heaven upon them , then that consequence is true , but not in the least wise inconvenient , for god never decreed to save final impenitents , and such are many of mankind , after the giving of christ , but on the contrary , hath sworn such shall not enter into his rest . the saving of mankind which god decreed is the redeeming them , and giving them christ , and grace , and making them salvable , and being deficient in nothing toward that end to those , that will make use of it . as for the other notion of salvation , it is no where said that god purposed that in the notion of decreeing , but onely that he so will'd as to desire it , and to give sufficient means of effecting it , but those means proportioned to rational agents , and so not violent or irresistible , or such as should , by being contrary to freedome , exclude rewardableness . so when you say , christ could not have an intention to dye for them , who he foresees would be nothing advantaged by it ] if by dying for them ] you mean so dying , that they should actually be saved , so 't is true , he intended not to dye for those that are finally impenitent , and so are not advantaged by it , for sure it is no part of his covenant or intention in dying , to save such : but if by dying for them you mean purchasing pardon , upon supposition of repentance , then that he intended thus to dye for them , that make not this advantage of it , ( and so he sees make it not ) appears evidently by many texts , which tell us of his redeeming those that deny him , that perish , &c. and is intimated by the very style you use of their being nothing advantaged by it , for if he did not purchase those advantages for them , why is that phrase used ? § . 20. your fifth inconvenience is , that on this supposition , god could not seriously call upon such , whom his prescience points out for damnation , to repent , more then i could bid him take heed that he fall not , whom by tumbling down i saw mortally bruised already . ] i answer , 1. that if you mean any more by that phrase [ his praescience points out to damnation ] then [ he sees ab aeterno , that they will not repent , but dye in their sins , ] i reject the phrase , as not belonging to the question , my hypothesis being far from yielding , that praescience doth any other way , but this , or in any other sense , point out any to damnation . and therefore changing that obscurer for this other more perspicuous phrase , i say that gods praescience of mens not making use of his call , is very reconcileable with the seriousness of his call , which i inferr from gods own words , and oath , as i live , saith the lord , i desire not the death of him that dyes , turn you , turn you , for why will you dye ? what can be more serious then this speech , directed to those that dye , and he sees , obstinately will dye . but this differs widely from my warning him to take heed of falling , whom i see actually fall'n , because whensoever god thus calls not to fall , the man is not fall'n : when he calls him to arise again , being fall'n , he is not irreversibly fall'n , and therefore accordingly he calls him ( not , not to fall , but ) to rise again . and what god thus doth in time , god ab aeterno decreed to do , and his foreseeing it would not produce the desired effect , was in order of nature after the decree of doing it , and therefore is in no reason to have any influence on ( so as to change ) the decree , and if not so , then the decree standing still in force , it is most necessary that it should be performed , and so that god should in time call thus seriously to repentance . § . 21. and indeed , for god to foresee ( as he doth , or els would not punish for it , ) that his most serious call will be rejected , and yet not to suppose his call is most serious , is an absolute contradiction , and so cannot possibly be supposed or imagined . § . 22. to my argument of judas's sin being foreseen , and foretold by god , from whence i conclude that that is foreseen which is not caused by god , or to which the man is not determined by any act of gods will ) which you say is very pressing , you answer by referring to my judgement 1. whether the prophecies could not have been fullfilled , had judas never been born : 2. whether by listning to his master he could not have repented , &c. ] to the first i answer , that the prophecy , as it was terminated in him , could not possibly have been fullfilled , had he never been born , and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or utmost completion of the prophecy psal . 41. 9. was terminated in him , the holy ghost by s. peter tells us , act. 1. to the second , that i doubt not but by listning to christ , he might have repented , and then god foresaw that he might , yet foresaw he would not do what he might , and so foretold this ; whereas if he would have done otherwise , it is as undoubted , that god should have foreseen that , and might , if he had pleased , have foretold it also , as christ did not onely his treason , but also s. peters denyall , and repentance also . as for that which you suggest , that the prophecy of him might be like that of jonah , conditional ] 1 , there is little probability for it , when the event hath so much otherwise interpreted it , which if it had not done , i should not have resisted your suggestion , as far as concerned his perishing . but then 2. you know my argument was founded in gods foreseeing his sin ( and no his perishing ) and to that his conditional foresight , exemplified in jonas to nineveh , is not applyable , § . 23. that which you cite from chrysostome , who gives for a reason why christ admitted judas to the sacrament , that nothing might be omitted that might conduce to his amendment ] belongs not to your first , but second question , and so i allowed of it , as you see , and am not prejudiced by it . for to your concluding question i answer expresly , christ look'd on judas's not sinning , or repenting , as possible , till by his repudiating all the means of grace , and his measure of iniquity fill'd up , he withdrew his grace from him , which whether he did before , or not till his death , i have no means of desining . onely this i resolve , that christs foreseeing what he would do , had no least influence on the effect , any more then the effect hath on the cause , or the sense on the object , gods foresight being in nature consequent to , and caused by his doing it , not the cause of it . and when you say , that if it were possible , then the contrary was not certain , i grant it was not certain , till it was done , and when you inferr , then it could not be foreseen , i deny the consequence , for those things which are not certain , till they are done , may by an immense deity be ab aeterno seen to come to passe in time , and so that sight or foresight be as certain , as a foresight of what is most necessary in its causes : and the reason is clear , because of that which is done , it is as certain that it is done , as of that which is in causis , it is certain , that it is in causis , and being so , it may cast a reflexion on the understanding of him that is present to it , and so is god to futures , as well as to the present . § 24 , and when you say in your postscript , that it is a contradiction to say that things past or future are present , and therefore all things are not , nay cannot be present to god ; ] i answer , 1. that you use not the right definition of a contradiction , in saying thus , for future doth not contradict present , but present and not present is a contradiction , and so future and not future ; 2. although it be granted of any finite thing , that it cannot be both present and future , yet god being immense , may and must be present to that which is future , or els he is bounded and limited . yet this doth not inferr god to see what is future as present ( which you say is to be deceived ) but to see what is future as future , which though indeed it be future , yet he by his immensity may be present to it . and none of the inconveniences , which you add , follow on this ; onely let me tell you ( on strength of that proposition , quicquid est necessario est id quod est ) that as god cannot change what is past , so he cannot change that which is present , so as to make it , when it is present , not present , and then no more can he change that which is future , so as to make it not future . all that can be done is , either 1. to make that which is contingent ( and so may be or may not be ) to become necessary , by decreeing it ; or 2. to come to pass really , though but contingently , or els 3. not to come to pass , or finally to leave it still free , yet to foresee what will freely be done , as much as what will necessarily be done . § . 25. so that you see the maxime which you mislike , is not so much , that all things are present to god , i. e. represented to him sub ratione praesentis , as this , that god by his immensity is present to all things , and his sight being as infinite as his being , this is as easie to be understood , as the other , or as any infinite is comprehensible by our finite understandings , which you call duller apprehensions , for so sure are all ours , when we imploy them upon infinites . you see into what a length i am run , indeed much above mine own intentions , but shall not repent of it , if it contribute to the disabusing you , and shewing you the way out of this intricacy . § . 26. this second letter having some enforcements of the old , and addition of new scruples , returned to it , by the same hand , which i accounted it my duty to answer at large , by a third letter , ( which i suppose will conclude this controversy , ) i shall here also subjoin it . it was as followeth . the third letter . sir . § . 27. though yours of — made hast to me , yet i found no leasure to afford it any serious reflections , till this — and therefore being already guilty of two long delayes , i shall not now encrease them by prooeme , but fall immediately to the view of your reply . and in it , what you first lay down , partly by way of concession , partly by way of apology for your own notion , partly by way of opposition to mine , i must confesse i see not what propriety of application it hath to that which was the ground-work of my paper , viz : that whatsoever hath a being , or ever shall have a being , ( which though by being future 't is out of my reach , yet by being future , is not removed out of gods reach , ) is objicible to gods all-seeing eye of knowledge , and this upon the grounds of his infinite unlimited immensity , by you and by all christians acknowledged , and the no contradiction , ( which alone renders it impossible to god , ) which it implyes , for god thus to reach out immensly , and see all ab aeterno , which ( and in the manner as it ) in time comes to passe . § . 28. in stead of shewing this implicancy of a contradiction , ( which alone was to have been done , ) you have tendred a reason to prove , [ that god's knowledge is not properly said to be immense , in regard he knowes all things possible , ] viz : because they conjunctim are not absolutely infinite . but sure this hath no force against my position , which doth not prove gods immensity of knowledge , by this argument of his knowing all things possible , or by any other , but takes that for granted , and needing no proofe , and from thence inferres and concludes the other , viz : his knowing all things past , present or future , and against this concluding 't is visible your reason is of no kind of force , [ for that these conjunctim are not infinite , ] for an immense knowledge may and must see all finites , though it self be infinite . § . 29. so again , when you say his immensity cannot relate to time , and place , which are both finite , and you cannot see how any quantitative extension should be subjected in a purely spirituall essence , and press this with absurdityes , and strange consequences , ( as if it were maintained by them , against whom your debates lye , ) if you consider again , you will see , there was no cause for it , i am sure in my papers there was none , which when they proposed to your consideration , whether gods immensity comprehend not a commensitration to all time , immediately added , and somewhat beyond that , as much as infinite is beyond finite . by comprehending a commensuration to all time , if when it had that immediate addition to explaine it , it can be misunderstood , i must then farther expresse my self , that i meant , no quantitative extension , or indeed any more then this , that god is , was , and shall be , from , and to all eternity , and as his essence , so is his immensity , omnipresence , omniscience ; he sees and knowes all things , not onely that are or have been , but that ever shall , or will be , i. e. shall ever have an actuall being , objicible to knowledge , and even for possibles , that yet never come to passe , he sees and knowes both parts . 1. that they are possible to be . 2. that they will never be . § . 30. this i have added in relation to those words of yours , on which you seem to lay weight , [ the time to come is now no time , as the things which meerly be possible , are now no things , and therefore to apprehend that god is in such time , or that such things are present with him , is to conceive that that is not . ] § . 31. here , first , let me tell you , your comparison , or proportion holds not , being laid betwixt the time to come , which is really future , and the things meerly possible , which shall never be ; but passing that , 't is certain secondly , that though the time to come , according to our finite measures , is now to us no time , i. e. is not the present time , ( which holds equally of the time past , which being past is now to us not present , ) yet in respect of gods immensity this cannot be said , for that were to encumber him with our sinite rules , and measure infinity by our span of time , which with me you professe to avert , and abhor . § . 32. so though the things meerly possible are now no things , ( i shall add , nor ever shall be , ) yet even these are objicible to him as they are , i. e. as things meerly possible ; which yet never shall actually be , for he may and doth see that they are possible , and also that they shall not come to passe . § . 33. and when against this you argue , that this is to conceive that which is not , ] if you mean by it , that which is not actually , i grant it , but find no inconvenience in affirming , that god sees or conceives that to be possible , which he sees is not , nay shall never be ; but if you meane , that if so , then god conceives contrary to truth , there is then no shew of truth in that consequence , for his conceiving that to be meerly possible , which is meerly possible , is to see according , ( and that is not contrary , ) nazianzen's speech that god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alwayes is , but neither properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be , and that eternity is neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , part of time , is so far from having any unkind aspect on my notions , that it is the very thing that i contend , that we must not go about to fathom eternity by our finite lines of time , but lay all that is done in time , or ever shall be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naked and bare before him , and still acknowledge that beyond this , there is an infinite abysse , which we cannot fathom . § . 34. on this what you build , and apply equally to that which is past , and future , [ that which is past vanishing , say you , into nothing , and before it was , being nothing , ] might ( me thinks ) by being reflected on , extricate you out of your labyrinth . for can you doubt that god knowes what is now past ? i presume you do not , can not ; and then why may he not as well know what is future ? when the onely objection to that , being [ because it is not , and he must then know that , that is not , ] you have equally resolved , that that which is past , is not , as that that is future ; and so that your objection , either holds against both , or neither , i pray consider this . § . 35. next when you insist , that the acts of his infinite understanding , in relation to the creature , must needs be finite , as the creatures are finite . ] i cannot apprehend , how you can reap any the least advantage by it , meaning , as the words import , that god sees things as they are , for this you know and acknowledge is my ground also , and to this it is consequent , ( and so not strange , ) that whatsoever he sees ab aeterno , he must see , as it is , i. e. as it is done in time , whether necessarily , or contingently , but no way consequent , that he can see nothing ab aeterno , because it is in time that it comes to passe , for that which comes to passe in time , he that is eternall , and immense , and omniscient , may ( seeing it implyes no contradiction , ) see ab aeterno , though i who am finite , and whose sight is limited , and finite , cannot . § . 36. when therefore you argue , that it is no more derogatory to his eternal wisdome , to say that he sees or knowes this or that in time , and not ab aeterno , then it is to his infinite power , to say that it workes in a finite manner , ] me thinks the fallacy should be to gross to impose on you , upon a second view : the former member of your comparison expressly denying his seeing or knowing ab aeterno , which is the greatest derogation to immensity , and omniscience and eternity , when the latter hath no such negation of his power of working , but affirmes onely that he workes in a finite manner , ( which he may do sometimes , when there is no need of interposing his infinite power , ) but not that he workes not ab aeterno , which the proportion , if it were observed , would exact , and then that would be as derogatory to his power also . § . 37. the observing of this will i hope cleare to you that which you say is so strange , it being but the same fallacy again in another dresse , ( which therefore i shall no farther pursue , ) or if the reason which you add , from the temporariness of the creature , which ab aeterno had no being , save onely in mere possibility , ] have still any force with you , i hope it will cease to have so , when 1. you consider that an objective being is sufficient to cause knowledge , and that it 's being in time is no hindrance to an immense deity to see it ab aeterno , for if he may see it a day before it comes to passe , why may he not equally ab aeterno ? 2. that futures , though contingent , differ from meer possibilityes , that which is meerly possible never coming to an actuall being , and so being not future , and of such i should erre indeed strangely , if i thought god did foresee them as future , or see them as having an actuall being . it suffices that he sees them as they are , i. e. as meerly possible , and why that which is possible , though it never be , god may not see ab aeterno to be possible , i neither see , nor am offered by you any shew of reason . how you come to conceive it said by your adversaryes that the acts of gods understanding are all necessarily eternall , ( you meane i suppose by your whole discourse ab aeterno , ) i guess not , when he that saith god sees ab aeterno , what now i do , must also grant that he now , i. e. in time sees me do it , or else could not believe him omniscient . 't is the part of immensity to do both , and of omniscience to know all things both future , and present , and the affirming one of these is very far from denying the other . § . 38. you say this is no convincing argument , gods understanding was infinite ab aeterno , therefore whatever he knowes , he knew ab aeterno , more then this , gods power , &c. was infinite ab aeterno , ergo : what he does now , he does ab aeterno . ] but 1. who urged that former argument in that forme ? not i surely . 2. if i now shall , your parallel bears no proportion with it , unless the antecedent and consequent be better suited then they are ; for in your antecedent you speak of power , in the consequent of doing , which belongs to gods will , not to his power , ( for sure god does onely what he wills , not whatsoever he hath power to do , or to will. ) but set both to the same , viz. to his power , and then it will follow inevitably thus , gods power and ability of doing whatsoever he pleased was infinite ab aeterno , ergo . whatsoever he now does he had power to do ab aeterno ; and this is the argument which alone is suitable to the former , gods understanding was infinite ab aeterno , ergo . whatsoever he knowes , ( or now sees , ) he knew or saw ab aeterno , i. e. whatsoever now is , or ever shall be done . both these are apparently true , though one of those which you had suited amiss , were false , the other remaining true . § . 39. having removed these rubs , which you say thus hinder your consent , i shall hope you will yeild to as much as i pretend , which is not , you see , that god coexists to things that neither are , nor ever will be , i. e. to things onely possible , but not future , but that gods immensity is such , as that he reacheth out and is present , ab aeterno , to all that is done in time , and so that all that ever shall be , is ab aeterno objected to his knowledge ; against this nothing that you have said in your five first pages hath any semblance of force , and therefore i hope this now will be granted by you , and then i have it under your hand at the bottom of your fift page , that most of your objections will be easily answered , which therefore i might leave your self to do ; but having a little more leasure then ordinary , i will a while accompany you in the view of every of them ; and begin with your defence of your first objection . § . 40. and there first , when to prove it to imply a contradiction that a thing that is not , ( as , say you , all mere possibles are , ) should be intelligible , you thus argue , it 's being intelligible implyes that it is , so it is , and it is not , ( which is a contradiction , ) the fallacy is two fold , 1. you confound futures that are , ( by being such , ) supposed to have an objective being , though not as yet an actuall , with meer possibles , which never shall be , and so are not future , but onely possible to be , and agreeably are seen and known onely to be possible , but not to be future , and 2. you confound an objective being which alone is implyed in being intelligible , with present , or actuall being ; and now take it out of these ambiguities , and set it as it is , that god ab aeterno did , or now doth see that which to day is not , but to morrow shall be , and then what is become of that , [ is and is not , ] i. e. of the contradiction ? or consequently of your whole cause ? nothing being impossible to god , but what implyes a contradiction ; which therefore again i presse ; shew the contradiction , or yeild the cause . § . 41. secondly , when to your saying that all things past , present , or possible , are known to the divine wisdom , i returned a parenthesis , [ no man demands any more , ] and you now reply , that i did not fully apprehend your meaning , which was that god knew all things possible , not as future , my rejoynder is , that i well discerned the difference betwixt possible and future , all things being not future , which are possible ; yet because all futures are possible , ( though all possibles are not future , ) i could not misapprehend your words , which spake of all things possible , ] in concluding that all futures were comprehended under that style of all things possible , for sure futures are in that number , and then if all futures were intelligible to god , and by you granted to be infallibly known by him , this as i said , was all i demanded . there is difference i conceive , betwixt possible and meerly possible , all futures are possible , but what is meerly possible excludes futurity . sometimes you speake of meer possibilityes , and then i never apprehend you to meane futures , as , when you speake of all that is possible , i am obliged to do . § . 42. now then if you spake , or speake of meer possibilityes , and say that god knew all things meerly possible , as meerly possible , and not as future , you say most truly , but then your example of b's future marriage is nothing to your purpose , for if it be considered as future , then though it be yet possible to be , or not to be , yet it is not meerly possible , for by being supposed future , it is consequent that it shall be , whereas what is meerly possible , shall never be . when therefore you say , both are known by god as possible , ( viz : that he shall marry , and that he shall not , ) neither as future , you deceive your self , for though he sees both as possible , yet he sees one as future , viz : as contingently future , future when it might be otherwise , and the other as meerly possible , i. e. not future , sees it , i say , as future , not by consequences , or per scientiam mediam onely , in the ordinary notion of that , viz , if this be , that will follow , ( for which science there is place sometimes in things meerly possible , and not future , as in the example of the oracle concerning the men of keilah , that if david trusted them , they would deliver him up , when yet he not trusting himself to them , they did not , could not deliver him , ) but by reaching out so far as to see it done , in that other notion of scientia media , whereby god sees what man will freely do , and not onely conditionally what he might or would do . § . 43. your following objections against this , that what is known as future , is certainly known will be , but a. b's marriage is altogether uncertaine , ] is of no more force then the answer of the double necessity , simplex , and ex hypothesi evacuates , for what is certainly known will be , may be also in respect of the agent uncertain , as being free for him to do , or not to do , which notwithstanding when he hath done , it is then certainly what it is , and as so , it is seen by god from all eternity . § . 44. thirdly , when i said that the having no being in act , is a phrase proportioned to the thing , and to our finite understandings , 't is visible . 1. that i spake of the phrase , and nothing else . 2. that my meaning is , that to our finite understandings that is not present , or in act , which is still future , but yet god by his immensity may reach out , and be present to it , or see it , as wee do that which is before our eyes . § . 45. and when against my words you argue thus , [ if it be proportionable to the thing , then it is also to gods understanding which depends thereon , ] 't is plain again , that you misapprehend mee , for i oppose gods infinite , to our finite understandings , and not gods understanding the thing , to the reality of it ; god understands it , as it is , and so sees that future , and contingent , which is truly so , ( as cicero saith , vt praeterita ea vera dicimus quorum superiori tempore vera fuerunt instantia , sic futura , quorum consequenti tempore vera erunt instantia , ea vera dicemus , ) but till it actually be , god sees it by his infinite science , which by our finite we cannot reach . § . 46. let it then be granted that gods understanding depends on the thing , what followes thence ? no more but this , that future contingents having yet no being in act , and therefore being not visible to our finite faculties , have yet a being objective , as being really , though contingently future , and gods knowledge being proportioned to the things , and depending on them as such , i. e. as future contingents , and not as actually being , these he knowes by his infinite knowledge . § . 47. but say you , his understanding can be no more actuall then the thing is from whence he derives that understanding , ] what truth is there in this ? i know what is past , my knowledge is actuall , but the thing past is not so ; i know if the course of nature be not altered , ( or , which as to this matter , is equivalent , i believe , ) the sun will rise to morrow , here my knowledge or belief , is actuall , but the object is future , not yet actuall , save onely that it is now actually true , that the sun will rise then . and then why may not gods knowledge be actuall either of what is past , or future , ( and so now actually is not , ) and yet he see it as it is , i. e. what is past as past , what future , as future ? § . 48. fourthly , when to my question , [ why , if god sees before , that which in after time hangs in the balance of humane indetermination , he may not also foresee which end of the balance will at length overpoise ? ] you answer , that the foresight of the former is the foresight of possibles , but the foresight of the other is the foresight of a contingent future , and that the one is not as truly future , as the other , ] you cannot but see , you do not render any answer to the question , i. e. any reason why he may not see what is really , though contingently future , as well as that which is meerly possible ? it is true , one is not as truly future , as the other , but what shew is there of reason , that what is lesse future , or not future at all , shall be seen , and that which is future , and shall really be , shall yet not be seen by him that is omniscient ? can it 's no kind of being , not so much as in futurition , set the advantage on that side , and make that most intelligible , which hath no being , and that least , which hath ? if it do , yet sure it shall be no ground of resolving that the really future is not at all , even to god foreseeable , or that there is any contradiction in this , which if you remember was incumbent on you to prove , by that of hanging in the balance , &c. but is not now attempted by you . § . 49. i proceed to your defense of your second objection . and first when you grant that many things are possible , which will never be brought to act , ] how could you say before , that it was a mistake to call that possible which god foresees shall never be ? is that a mistake which is perfectly true ? or is not gods foresight agreeable to what is ? § . 50. but say you now , god that sees all things as they are , sees them as possible , not the one side of a contradictory proposition as determinately true , and the other as assuredly false , for so he should see them as they will be hereafter , but not as they are now , ] i answer , 1. god that sees them as they are , sees them not onely as possible , but as future , for they are not onely possible , but future , 2. of contradictory propositions , as , that i shall kill my self to morrow , and i shall not kill my self tomorrow , ] one is determinately true , i mean not by determinately true , that god hath decreed it shall be , but it is true on the one side , and not on the other ; for if i kill my self tomorrow , then it is true to day , that i will kill my self tomorrow , and if so , then it is false , that i shall not kill my self tomorrow . what then is determinately true , god sees as determinately true , and so sees it as it is . 3. if he sees them as they will be hereafter , sure this is sufficient , who would desire any more ? nay this is to see them as they now are , for now they are future , i. e. things that now are not , but shall hereafter be . § . 51. in your reply to my second answer , it is no way pertinent which you say of a bare supposition proving nothing , yet being granted proving any thing that is necessarily deducible from it . for 1. when i speak of a bare hypotheticall necessity , you speak of a bare hypothesis or supposition , which is quite another thing , your bare supposition is a supposing , ( though no more then supposing ) that to be , which is not , but our bare hypotheticall necessity is a conditional , as that is opposed to an absolute necessity . how wide are these one from the other ? 2. then if you review that my second answer , to which you make this reply , you shall see how little propriety it hath to it . it was this , change the foresight into seeing from all eternity , and then it is plaine , that god from all eternity may see that will never actually be , which yet is free for the agent to do or not to do , ( and god sees that to , ) and so is possible every way , save onely ex hypothesi that it will never be , and as the bare hypotheticall necessity is no absolute necessity , so this bare hypothetical impossibility is no absolute impossibility . to this your reply is , that though a bare supposition prove nothing , yet it being granted , it infallibly proves any thing necessarily conclusible from it . ] you see now how little this is ad iphicli boves , and yet , 3. if it were pertinent , it would not be for your advantage , for supposing , ( as i also do , ) that god sees the thing as contingently future , free for the agent to do or not to do , it must by your rule necessarily follow , that the thing is contingent , and so not absolutely necessary , or any other wayes , then that when it is , it cannot not be , which was all i had to make good in that answer . § . 52. in my third answer you grant all i aske , onely you interpose , that to our purpose it is all one whether gods prescience render the object certain , or presuppose and find it certain ; and , as if this were , upon the meer saying it , presently granted , as a maxime cleare by it's own light , you add no word of proof to it . which how far from reasonable it is , you will now discover . and 1. to render , and to find , are as far from all one , as to cause and not to cause , for sure what i render certain , i cause to be so , what i find certain is caused by another and not by me . and being thus distant in themselves , it is strange they should to our purpose be all one . is it all one to our purpose , whether i commit sin freely , when i had grace to abstain from it , or god cause or work it in me ? what two things can be lesse all one then these ? and this the one purpose , for which the men , with whom you dispute , do insist on this subject , and distinguish betwixt gods foresight and his decree . and therefore as you are very sollicitous that your opinion should be freed from the imputation of derogating from the divine immensity , and omniscience , so at this time it concernes you to be as carefull , lest you offend against gods purity , and other attributes , when you make it all one for his prescience to find and to render the object certain ; i. e. to see all the sins that wee commit , and to cause them . i pray consider this , and it will force you either to acknowledge that god foresees certainly what we do freely and contingently , or to deny our sins , ( i. e. voluntary actions , ) to be free , or to deny that christ foresaw that peter would deny , or judas betray him , both which he foretold to his disciples . § . 53. i proceed to your defense of the objected inconveniences against my answers to them . and first , it breakes no square , whether [ in themselves , ] be inserted , or omitted , 1. because what is in it's causes utterly uncertain , is so in it self . 2. because you yeild to all i said on this head as rationall and convincing , and onely question the truth of my principle , which you know i was not again to prove in that place , when i was answering the objections , or inconveniences . § . 54. your second inconvenience i understood before in the very sence that your instance now sets it , and accordingly i rendered answer to it , and shewed wherein it was that exhortations , &c. were founded , viz. in the liberty of our actions , so long as till they be actually committed , and no longer . and to this you give no answer at all , nor to ought i say on that head , but onely say over in another scheme the same thing to which i answered . § . 55. in this your new scheme you say , that had it been known aforehand , that a. b. would obstinately have continued in his wickedness , it had been vain to have used exhortations , and so for god ( supposing his prescience , ) it were vain to enjoyne them . ] here the word [ vain ] in the obvious notion imports unprofitable , or uselesse , and then , 1. i pray consider , whether it be fit to speak thus of god. it is certain christ saw peter would fall , judas would betray him , yet he told them both of it before , and that telling them was a timely admonition , and equivalent to an exhortation , adding of judas a terrible threat , or denunciation , that it was better for him , that he had never been borne . would you think it tolerable for any christian to say hereupon , it was vain , for christ to do all this ? i trow you would not , and therefore will your self think fit to avoid it . § . 50. should you have any scruple in this , the story of pharaoh , and the passages , rom. ix . referring to it , would , à multò majori & fortiori , supersede or answer it . god had there foretold moses , that he pharaoh's heart , which i hope is much more toward inferring a necessity , then christ 's foretelling peter , or iudas of the fall of the one , and treason of the other . and yet god exhorts pharaoh after that , and he that objects against his doing so , rom. ix . that saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; why doth he yet , ( after that sixt judgement , when god himself hath sent his plagues on his heart , why doth he still , or yet ) find fault , is answered , nay but , o man , who art thou , that disputest against god ? § . 57. in the former part of that story , when it was not come to that height , yet it is most evident that from the beginning of moses's mission to pharaoh , god had foretold that pharaoh , would harden his own heart , and that ( alone ) is perfectly parallel to our case , which is of prescience of future contingent acts of mans will , yet are all gods messages and signes by moses purposely sent to melt , and perswade him to let the people go . doth any man now want a perspective to discerne that these messages of heaven were not vaine ? or that such acts of divine wisdom , ( his wayes , that are not like ours , ) are not to be submitted to our tribunall , but adored and reverenced , and no otherwise approached by us ? but then , § . 58. secondly , if by vain you meane no more , then that which doth not finally obtain the effect principally designed , so there will be no difficulty in affirming with s. paul , that gods grace and so his exhortations , &c. may be received in vain , for so god knowes it is too frequent for us to do , mean while what thorow our default becomes fruitless to us , doth not returne so to god , but serves gods subsequent , ( though it resists his , ) antecedent will , which is also gods will , viz : to punish the obdurate , as well as his antecedent is to save the humble and tractable , and the more frequent the exhortations are , supposing grace annext to enable to make use of them , ( as you know we suppose , ) the more culpable is the obstinacy against such meanes , and the more culpable , the more justly punished , and so gods justice vindicated from all aspersion , and mans freedome asserted : and the exhortations , that have contributed to all this , will not be deemed vain , though they attain not the fruit primarily intended , the salvifick effect or designe of them . § . 59. and whereas you compare this to a physician prescribing a medicine , which he foresees will do him no good . ] i must ask by what meanes it comes to passe that that medicine will do him no good ? by it 's own insufficiency or impropriety to the disease , or by the obstinacy of the patient , that he will not take it ? if by the former , i then acknowledge with you that physician were vain ; but that is no way applyable to god , whose medicaments are sufficient , being the power of god to salvation to all that believe . but if it be by the second onely , then the physician is far from vain , as doing all that the wit of man can do , or wish toward the recovering of his patient . for he that will not use his recipe's , seemes bent on his own death , and as guilty of it , as he that cuts his own throat , and 't is no disparagement to the physician , that when he is prescribing remedies for his feaver or consumption , he doth not cure his obstinacy , or that he prescribes to him , as to a wise man he would prescribe , ( though indeed the event be much other , then it would be in a wise man , but that is not the physicians fault , ) and as little can the vanity be imputed to gods operations , when by our defaults onely they prove uneffectuall ; god himself , isa . v. appealing to us in the like case , what could he have done more to his vineyard which he had not done , when yet pro uvis labruscas , instead of grapes it brought forth nothing but wild grapes . § . 60. in that place no doubt it was possible for god to have done somewhat which he did not , viz. to have forced the ground to bring forth good grapes , but to a vineyard interpreted there to be the house of israel , to a rational vineyard , and to that which was to be left in a state of rewardablenesse , of doing and not doing , of freedome , the dowry of the will of men and angels , with which they were created , this was not competible and therefore 't is truly said , god could do no more , then he did , or doth , ( whatsoever the event be and be foreseen by him , ) and that is as contrary as is possible to the objection of vainnesse . § . 61. for the enforcing the third inconvenience , you say it seemes hard that finall impenitents should from all eternity be reprobated , unlesse conditionally , ] never considering , what was most conspicuous in my answer , that final impenitence it self is that onely condition . when therefore you say , it were , as if a person should be sentenced to death for a fact before it be committed , you fall back into the two mistakes , which my answer , if adverted to , had prevented . 1. you speak of a person simply , and abstracted from guilt , when i speak of a final impenitent , i. e. a person so very ill qualified , and fouly guilty . 2. i suppose his sentence to be founded in his guilt , and his guilt , in order , before his sentence , but both of them in the mind of god , ( who seeing his guilt , awards that punishment , adapts his revenge to that fact , ) seen as past , before ever that sentence goes out against him . § . 62. here you say a. b's , salvation was ab aeterno possible , ( which i grant , ) and thence infer , that god did not ab aeterno see his damnation as certain , but onely as possible . but i deny the consequence , for he may see both his salvation and damnation as possible , and yet see one of them as onely possible , the other being also future , which is somewhat more , then onely or barely possible . meane while nothing hinders , but what is , ( and god sees , ) thus future , he might by his omnipotent power have prevented , ( which yet , you say , by my reason he could not , ) onely then , he had not seen it as future , but as that which would have been , if he had not prevented it . § . 63. again you say , that if god had infallibly foreseen that a. b. living longer would unavoidably have fallen into sin , and therein have persevered till death , you verily believe , in regard of his goodness and love to mankind , not onely in generall , 1 tim. ii. 4. 2 peter iii. 9. but to a. b. himself , ez. xviii . 32. that god would take him away in his infancy , assoon as baptized , when he was in the state of grace and salvation . ] in this processe of yours , i wonder whence the word unavoidably came . for i that according to your supposition , look on a. b. as one baptized , and in the state of grace , and salvation , can never grant that he unavoidably falls and finally perseveres in such sin , as brings damnation ; i grant he may fall , and that finally , but sure not unavoidably , for by that grace he was enabled to stand , and if he fall , he falls willfully , but that is not unavoidably . § . 64. and what if godsees from all eternity that he will thus fall , doth that render his fall unavoidable ? no , but gods foreseeing that he would fall willfully , when he had grace to stand , ( which circumstance he foresaw , as well as the fall it self , ) must infer the quite contrary , that when he falls he might have stood , and so fell not unavoidably . § . 65. but then leaving out that unseasonable word , [ unavoidably , ] which in all reason you might have done , when in relation to the certitude of gods prescience you had said , [ infallibly foresees , ] there will then be no ground of truth in that proposition , no shew of proof of it from the goodness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of god to all , or to any particular , as those texts or any other express it , for from none of those it is rendred probable in any degree , that they which are baptized , and have sufficient grace given them , and promise of abundance , if they make use of it , shall have violent restraints , or be taken out of the world , rather then they shall fall into wilfull sin . consult the places again and you will soon find there is no propriety in them for the proofe of this . § . 66. and yet if even this also were true , it would no way incommodate our pretensions , for in that case of gods taking away such a man , in his infancy , it would follow by our doctrine , that god foresaw that from all eternity , and so that he foresaw not a. b. a finall impenitent , which is the destroying and voiding your whole supposition . § . 67. how then this seeming advantage could reasonably incline you , to profess it your thought , that the doctrine of prescience is very much inconsistent with the omnipotence and goodness of god , &c. and that 't is swallowed without examination , i now leave you candidly to consider , by your reflexions on the strength of that reed you laid this weight on . judge i pray , might not god , if he would , have created a world of men , taken them up into heaven , and crowned them , ( if crowning it could be called , ) with everlasting blisse , and so left none of them in the hazards of this world ? yet did not , ( it is evident by the fact , ) his love of mankind oblige him to this , but men are left to vast dangers , and multitudes fall under them . must all this now be imputed to gods ignorance how all things would frame in the world in this other course , which yet it appeares he hath chosen ? the consequences are too horrid to insist on . let us instance once for all in adam , 't is certain he fell , and in him all his posterity , did not god foresee or know this , till the effect told it him ? then how was christ given in decreto divino , before the creation of the world ? i hope you will not say he was not so given , when the scripture is in many places so expresse for it , especially , ephes . i. 4. and when gods decrees are ab aeterno , and so especially this , the foundation of all the rest , of those that concern our salvation , yet can i as little imagine what else you can say , unlesse you will forsake your hypothesis . § . 68. for if he decreed christ before the creation , then he foresaw there would be need of him , if so , then he foresaw adams fall , and then why may he not have foreseen all other mens sins , all contingent future events , of which he is no more the author , and of which there is no more necessity that the free agents should act them , then there was that adam should sin before he was created . i pray consider this , and it will do your whole businesse . § . 69. but let us examine your reasons , by which you will approve your affirmation , that prescience ab aeterno derogates from omnipotence . you instance in charls's death , and you might have done the like in the death of christ , whereof the sacred writ testifies , that it was by the determinate counsell and foreknowledge of god. now prescience being admitted , say you , it was as certain that king charles should die , jan. 30. as now it is that he did die that day , and to that it is consequent , that it could not have been prevented by omnipotence it self . ] your consequence i deny , sub hâc formâ , because he that saw it would be that day , equally saw , both that he might , and that he would not prevent it . by his omnipotence it is certain , he might , by his will and wisdom , ( now revealed , ) that he would not prevent it , by his omniscience , that from all eternity he knew he would not , by his very mercy to him , and for other most wise ends , that he would actually deliver him up to the wills of the malicious , able to destroy the body , but no more , which again is founded in his foresight of their malice , and must suppose it . all which makes it as infallible , that god might have prevented it , as that he would not , did not , therefore this is far from derogating from his omnipotence , in this of his not being able to prevent it , the contrary to which is by this our scheme expressly established . § . 70. this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for my positive answer , you cannot but know already , all the necessity consequent to prescience is the necessity ex hypothesi , it is necessary to be while it is , and because it will be , therefore god foresees it will be , and if men would have done otherwise , god would have foreseen otherwise . § . 71. when you take it for mine acknowledgment then , that god cannot change that which is future , so as to make it not future , i answer , that sensu diviso it is most false , for whatsoever is future , god can change , and make it not future , and then foresee it not future . but if you meant conjunctim , that remaining future , he could not make it not future , 1. that is a great impropriety of speech , and most unreasonable , that he that speakes of changing , should mean keeping it still as it is , unchanged , and 2. you see the fallacy , that most palpable one , of a benè divisis ad male conjuncta , which i hope will no longer impose upon you . the ill consequences you feare and exaggerate , should god be thought not to have been able to have prevented it , i shall not need insist on , detesting the thought , as much as is possible , and having so far secured our scheme from it , that if god foresees not that he could prevent any future whatsoever , i shall not think he foresees any thing . § . 72. so likewise for his goodness , you cannot doubt but i acknowledge that as fully as you , in relation to our salvation : let us see then how i am obliged to deny this again by admitting his prescience . why , say you , if god willingly suffer so many to be damned , whom he might have saved where is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? &c. i answer , just where you your self will , and must place it , unlesse you believe many shall not be damned finally . for 't is most certain , god by his absolute power might have saved all them , that yet are now damned , and the shew of inconvenience is exactly the same , whether god be believed to foresee all things ab aeterno , or no. for suppose we , that god foresaw not , but saw in time as we do every thing that happens in our presence , and suppose we a wicked man filling up the measure of his iniquityes , or ready to die in his sins , i demand might not god , if he would , rescue him out of that state , convert him into a saint , and assume him , as he did elias in the sanctified state ? questionlesse he might , yet without all controversy he doth not thus to every wicked man , for if he did , none should be damned ; do you now reconcile this with gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his words and many vehement asseverations , ( as i doubt not but you are well able to do , ) and then review your own question , [ if god willingly suffer so many to be damned whom he might have saved , where is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? ] 't is not possible you should need more words to disintangle this snarle , and in my former papers i shewd you in this place to what gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs , giving sufficient grace , &c. : to which you reply nothing , and therefore i suppose consent to the truth of it , though 't is sure both that god by his absolute power might do more then he doth , ( and therefore i like not your expression , that he does what omnipotence could performe , citing , isa . v. 4. in place of it , i should have said , what his covenant , promise , mercy , justice , equity , wisdom , obliged him to do , or what was reconcileable with all these , without interesting his absolute power , or omnipotence in it , ) and that obstinate sinners do actually resist , and frustrate all the methods that are used by him . § . 73. of the manner of s. austin's asserting prescience i need not farther insist , then that by the expresse words of that period i produced , he will have it reconciled with the free will of man , which if all would do , there were little more to be required of them . yet because you have endeavoured to take off the force of s. austin's words , and from vives's words on chapter , ix . ( quod si indignum , &c. dicamus à providentia voluntateque dei cognitionem ejus prosicisci , voluntatem statuere quod futurum sit , scientiam quod volunt as statuerit , nosse , ) to draw him to calvins sence , i shall read over that ix . chapter , both text , and comment , and give you some passages out of it ; in the text , 1. that they are much more tolerable that bring in syderea fata , a fatality depending on the starrs , then they which take away praescientiam futurorum , foreknowledg of futures : and that it is a most open madness , confiteri deum & negare praescium futurorum , to confess god , and to deny his prescience . 2. nos ut confitemur summum & verum deum , it a voluntatem summamque potestatem & praescientiam ejus consitemur , nec timemus ne ideò voluntate non faciamus quod voluntate facimus , quia id nos facturos esse praescivit cujus praescientia falli non potest , as we confess the supreme and true god , so we confess his will , and supreme power and prescience , neither do we scare least we should not do voluntarily , what we do voluntarily , because he foresaw it , whose prescience cannot be deceived , making it the heathen feare of cicero , which now is yours , lest the infallibility of the prescience should impose necessity , and frustrate lawes , exhortations , &c. 3. nos adversus sacrilegos ausus & deum dicimus omnia scire , antequam fiant ( marke omnia ) & voluntate nos facere , &c. contrary to the darings of sacrilegious men , we both affirm that god knowes all things before they are done , and that we do them voluntarily . 4. novit incommutabiliter omnia quae futura sunt , & quae ipse facturus est , he knowes unchangeably all things which are to come , and which he will do , not onely the latter , but the former , and all of one as well as the other . 5. he that foreknew all the causes of things , among them could not be ignorant of our wills , quas nostrorum operum causas esse praescivit . which he foresaw to be the causes of our workes . 6. qui non est praescius omnium futurorum non est utique deus , he that foresees not things to come , is not god. 7. of our liberty , voluntates nostrae tantum valent , quantum deus eas valere voluit , & praescivit , & ideò quicquid valent , certissime valent , & quod facturae sunt ipsae , omnino facturae sunt , quia valituras atque facturas esse praescivit cujus praescientia falli non potest , our wills can do as much as god will'd and foreknew they were able , and therefore whatsoever they can do , they most certainly can do , and what they will do , they altogether will do , because he foresaw they could and would do it , whose prescience cannot be deceived . next in vives's comments you have , non res futurae ex scientia dei manant , sed scientia potius dei ex illis , quae tamen futurae non sunt deo , ut est error multorum , sed praesentes . quocirca non recte dicitur praescire , nisi relatione ad actiones nostras , dicendus est scire , videre , cernere . quod si indignum videtur , &c. things future do not flow from gods science , but rather gods science from them , which yet are not future to god as the error of many is , but present , wherefore he is not rightly said to foresee unlesse it be in relation to our actions , he must be said to know , to see , to perceive , which if it appeare unworthy , &c. there come in the words by you recited , of gods science coming from his will , which you say is calvinism , but is not set by vives to interpret s. augustin's sence that way , no nor to assert it as his own , but to recite another opinion , that hath lesse impiety in it , then the denying of prescience would have . thus you see what that chapter in the father , or his commentator gaines you . mean while i take you at your word that you grant with s. augustin the prescience of god , and if you grant it with him , you must grant it not onely in things which come to passe necessarily , ( as all that god decrees do , ) but simply in all things , and particularly in those , wherein voluntatis arbitrium retentum , freedom of will retained is concerned , for to those you see he thorow out the ix . and x. chapters applyes it , and if you grant prescience in them , you grant as much as i desire , if not , you deny it , ( which yet you again say you do not , ) more then s. augustin . § . 74. what you here add as your conclusion from s. augustine in his confessions , lib. ii. c. 18. videri non possunt sed praedici possunt ex praesentibus quae jam sunt & videntur , they cannot be seen but they may be foretold from those things that are present , and are now seen , and from origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz : that gods knowledge of future contingents is meerly hypotheticall , this being supposed , that will follow , &c. ] i shall now proceed to examine , 1. by a view of your two testimonies , then of your conclusion from them . and first for s. augustin's words , they are not spoken of gods prescience or predictions , but of ours , and that of things coming from natural causes , intucor auroram , saith he , oriturum solem pronuncio , &c. i behold the morning , i pronounce the sun will rise . look and you will see it manifestly , so then it is nothing to gods prescience of future contingents , and you can conclude nothing from it . § . 75. and for the chapter in origen's philocalia , it cannot be , but you must have noted in it , the weight that he layes on the prediction of judas's treason , the general resolution , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every thing that is future , god sees it will come to passe , ( and yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the foreknower is not cause of all that are foreknown , ) citing from susanna , 42 , 43. that god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the knower of secrets , that knowes all things before they are , then he proposes the question , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how god from all eternity foreknowing those things that are thought to be done by every man , our free will may be retained . which he treats against the heathen that say gods foreknowledge takes away all praise and dispraise , &c. and maintain it just as you do , as you will see , if you compare your , and their arguing . now to these his answer is , that god from the beginning of the creation of the world , nothing being without a cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the progresse of his mind thorow all things that are future , sees them , that if this be , that will follow , &c. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proceeding to the end of things , he knowes what shall be . which he doth expresse , to shew that he sees the dependence of all things , not from his own will , who by knowing them , as it followes , causes them not , but in a concatenation of humane acts and choises , as when by temerity one walkes inconsiderately , and meeting with a slippery place falls , which he that sees , is no way the cause of his fall , saith he , adding that god foreseeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how qualified every one will be , sees also the causes that he will be so , mean while his foreseeing is not the cause of their being what they are , but though strange , saith he , yet 't is true , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing future is the cause that such a foreknowledge is had of it , for it doth not because it was known come to passe , but because , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) it was to come to passe , it was known . then he comes to a distinction in what sence it is true , that what is foreseen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall altogether be , and states it just as we do all along . from all which , ( that i may now follow , you to your inferences , ) you can with no reason conclude , that it was his and the rest of the fathers doctrine , that gods foreknowledge of future contingents is meerly hypotheticall . you see most evidently from their sayings , every where scattered , ( competently by those which i have now set down , ) that this was not their doctrine . and this one passage , if it were favourable to your conceit , ( as it is not , ) yet could in no reason evacuate all others . § . 76. in your conclusion that which i mislike is not the word , [ hypothetical ] but [ meerly ] for that signifies god to have no other foreknowledge but that . i doubt not but of all things that are , god foresees , as origen's words were , that if this be , that will follow , and so i deny not hypothetical foreknowledge . but i cannot confine gods foreknowledge to this one head , for why may he not also see , ( and as easily , ) that this , and that will both be ? the principall use of hypothetical foreknowledge , is in things meerly possible , which come not to passe , ( as before i applyed the example of keilah , which you now mention . ) but what can that have to do with those things , which do actually come to passe , and that meerly by the free will of man , and by no necessity of consequences ? though , ( as i said , ) even in those , god that sees them as they are , both in their causes , and most casuall , or voluntary mutations , and progression , and all circumstances concomitant , sees one thing following , ( though but freely , not necessarily , ) out of another , first this , and then that , and because this , or upon this motive , therefore that ; which as it is far from asserting any necessary chain of causes , contrary to the freedome of mans will , which in that very place origen largely establishes , so it is far from a knowledge meerly hypothetical , for that is not the knowledge of what is , but what will be , if somewhat else make way for it , which being uncertain , whether it will be or not , there can be no determinate knowledge , that the other will be , which is quite contrary to his instances of judas's betraying christ , &c. which were as really and determinately foreseen and foretold , as they were really acted . and therefore i must desire you not to think this favourable to the socinian's opinion of gods foreknowledge of future contingents being onely or meerly hypothetical , ( though god foresee hypothetically , yet not onely so , ) or that this key will fit all places of scripture , which foretell things to come , because it fits the case of keilah , and jer. 38 , 17. and some few others . § . 77. i have the more largely insisted on this , because it seemed so likely to mislead you , there being some examples of foreknowledge meerly hypothetical , from whence yet to infer that gods foreknowledge indefinitely , is meerly such , i. e. that he hath no other , is the same errour as from particular premisses , or from one or two examples to make an universal conclusion . § . 78. on view of your fourth objected inconvenience , you grant all i said in answer to it , onely , say you , the former difficulty seemes to recurre , how a. b. may be truly salvable , when if absolute prescience be granted , his damnation was as certain before he was borne , as it will be when he is in hell. ] i answer . 1. that in answer to objected inconveniences all that can be required of any man is , to shew that that inconvenience doth not follow , not to establish the principal doctrine again , ( which before had been done by the no implicancy of contradiction , which left it possible for god to foresee future contingents , and then by consideration of his omniscience , which qualifies him to know every thing which is scibile , or the knowing of which implyes no contradiction , and then by the testimonies of the prophets , who from gods prescience foretold such futures , ) having therefore done all that was incumbent on me , i had hoped the difficulty would not still have remained , when all i said was granted . but seeing it doth , i answer , 2. that supposing gods eternal prescience , it cannot but as clearly appeare , that a. b. not onely may be , but is truly salvable , whilst he is in viâ , as that he is damned , or no longer salvable , when he is in hell. for supposing a. b. in viâ , to be one , for whom in gods decree christ dyed , and supposing gods eternall prescience of all that is , ( unquestionably of all that he himself will do , as he sure will all that is under his decree . ) it must thence necessarily follow , that god foresees him salvable , and supposing that at length he is damned , it doth but follow , that god foresees him damned ; these two things then by force of praescience are equally cleer , that he is one while salvable , another while damned , and so they are equally certain , and if his having been salvable do not hinder his being damned , then neither will his being damned hinder his having been salvable . he is truly salvable who god foresees will not be saved . how so ? because god truly bestows upon him all means necessary to salvation , and that being all that is required to make him salvable , this is as truly done , when the effect followes not , as when the meanes are most successfull . and gods prescience of the successlessness , makes no change , hath no influence either on the meanes , or the man , any more then my seeing a thing done hath causality in the doing it . now if he be salvable , ( though in event he never be saved , but damned , ) and gods praescience that he is salvable , be as efficacious to conclude him salvable , as his prescience that he is damned , to infer him damned , what a palpable partiality is it to infer from prescience , that his damnation is certain before he is borne , and yet not to infer from the same principle , that his salvability was certain before he was borne ? nothing can more irrefragably prove the weakness of your inference , then that it is so obvious to retort it . § . 79. the short is , that which is future onely contingently , it is certain that it is foreseen by god , yet till it is , it may be otherwise , and if it be otherwise , god sees it to be otherwise , and what may be otherwise , is not certain to be so , and therefore his damnation is not certain before he is born , which is the direct contradictory to your inference , and that method which will equally infer contradictories , of what force it is to establish truth , i leave you to judge who propounded the difficulty . § . 80. here then is the errour , because god cannot erre in his foresight , therefore you conclude from supposition of his prescience , that the thing , which you speake of , is certain , when yet it no way appeares to you or me , that god ever foresaw it , but by our supposing that it comes to pass . hence then comes all the supposed certainty , from supposing it to come to pass , which is the certitudo ex hypothesi , a certainty that it is , as long as it is supposed to be , and then gods prescience hath nothing to do with it , but it would be as certain without supposing gods prescience , as now it is by supposing it . and now would you have me shew you how a. b. is truly salvable whilst you retain your supposition that he is damned ? this , if you marke , is your difficulty , for you have no other ground to suppose that god foresees him damned , but because you suppose him damned , and seeing it is , you see what a taske you have set me , even to make two members of a contradiction true together . this i confesse i cannot do , and i grant god cannot , yet thus much i will do for you , i will mind you , that even when a. b. is in hell , the proposition is still true , that a. b. when he was on earth was salvable , and if it be true when he is in hell , i appeale to you whether it be not true , when god foresees he will be in hell , doth gods foreseeing him in hell impede more then his actuall being in it ? if not , then notwithstanding gods prescience , a. b. is salvable , and so now i hope you see both that , and how he is so . § . 81. in your fifth inconvenience , you still adhere that you think it scarcely reconcileable with that determinate prescience which i hold , for god seriously to call those whom he foresees ab aeterno that they will not repent . but you take no heed to the place of scripture , which i demonstrated it by , turne you , turne you , why will you dye ? and , as i live , i delight not in the death of him that dyes , where it is evident , god seriously , ( if an oath be a note of seriousnesse , ) calls those who dye and will dye . why do you not lay this to heart , when it is so cleare , and ( you yet give me your leave to say , ) unanswerable ? § . 82. i said , when god calls to a man not to fall , he is not fallen , and , you say true , but he is fallen in gods prescience . ] i now ask you , how you know he is ? your onely possible answer is , that if he be fallen , then by the doctrine of prescience , god must foresee him fallen , and you now by way of supposition , ( which 't is lawfull for disputations sake to make , ) take it for granted , i. e. suppose he is fallen . and then , ( as even now i said , ) to your voluntary supposition all is due , and with that i cannot reconcile the contradictory , and so still what is this to prescience ? § . 83. again you conclude , that god sees , a. b. will never rise again , how do you know , or imagine god sees it , but because you suppose it true , that he will never rise again ? and if it be true , then it is also infallibly true , whether god see it or no. and so still what have you gained , your supposing it true is it to which adheres the supposition of gods foreseeing , and infallibility consequent to that , but that addes no weight to that which was before supposed infallible . § . 84. again you aske , can god seriously call him , who [ he sees ] will never repent , seriously do that he sees useless , and absolutely ineffectuall ? ] i have oft told you , and proved to you , that he may , 't is certain he called pharaoh , when he had predicted he would not hearken , and he most seriously doth things to salvifick ends , which do not eventually attain those ends , and he foresees they do not . § . 85. i said that what god doth thus in time , he ab aeterno decreed to do , this ( as it is apparent by the antecedent , to which the relative [ thus ] belongs , ) i spake of gods calling men , some not to fall , others to rise again , and you reply , that it seemes to you utterly improbable that god should do whatsoever he doth , by an antecedent decree . ] i have no temptation to leave our present taske , which is sufficient for the day , to dispute that question with you in the latitude , as your , ( whatsoever he doth , ) importeth . it will suffice , if god doth any thing by an antecedent decree , or decree any thing before he do it , for if any thing , then sure his calls and warnings , which are parts of his covenant of grace , and that is sub decreto , decreed by him . and then what i said before , is still of full force , gods foreseeing mens disobediences to his calls , was in order of nature posteriour and subsequent to his decree of calling and giving them grace , and being so , cannot move him to change what went before , or presently to disannull it , and till it be disannulled , 't is certain , and exacted by veracity , that he act according to it , i. e. that he call those seriously , who yet he foresees resist him . why you should here farther inlarge , of the greater improbability , that god should without consideration decree what afterward he perceives would be uselesse , i guess not , being sure no words of mine gave you temptation to think that i affixt inconsiderate decrees to our god of all wisdome , or counted those calls uselesse , which through our obstinacy , ( onely ) faile of their designed good effect . § . 86. no more did i give you cause for that harsh-sounding phrase of gods necessarily pursuing it , because it was decreed . ] i should rather have suggested to you these words , instead of them , that god is faithfull , and just , and veracious , and so performes his part of the covenant of grace with men , howsoever they are , ( and he foresees them , ) wanting to their own part . § . 87. what you say you understand not in my last papers , i thus explaine ; those calls of god which the obdurate reject , are most seriously meant by god to their reformation , else he would not punish them for rejecting them , as he doth by withdrawing them , &c. this god decrees to do ab aeterno , which he could not , unlesse he soresaw their rejection of them , and yet neither could he foresee their so criminal rejecting them , unlesse he foresaw the seriousnesse of them , and if he foresaw that , then it is as certain as any thing , that god foresees that they are serious , and although god do not actually inflict punishment upon bare foresight of sin , yet sure he may decree to punish those whom he foresees to deserve it , and that is all that is necessary to my arguing . else i might tell you that god that accepts not a temporary faith , will never accept such a man as is answerable to the stony , or thorny ground , ( who in time of tryall would fall away , ) though he should be taken away before temptations approach . § . 88. in that of judas , you grant that the prophecy , as terminated in him , could not have been fulfilled , had he never been born , but then your quere remaines , say you , whether it might not have been fullfilled in another ? ] i answer , 1. it could not have been fullfilled in another , without some other disciples doing what he did , and 't is certain no other did so , and therefore what was foretold must have been fulfilled in him , or else , ( which may not be believed of a divine oracle , ) had not been fulfilled . but then , 2. christs words to john pointing out judas for the traitour , he that dippeth , &c. was a prediction of god perfectly terminated in judas's person , and could not be fulfilled in any other , and so your new quere is answered also . and that gives you a farther reason , ( if what was said before to your second quere were not sufficient , ) that our saviours prediction was not conditional , but categorically enunciative , verily i say unto you that one of you shall or will betray me , and he that dippeth , at that time when christ spake it , deictically , i. e. judas , is that person . § . 89. in your view of what i said to your second question , you first insist on my answer , that the event proved the denunciation against iudas was not like that against niniveh conditional , but i foresaw the small force of that , which i used onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore added a second , that the prediction of iudas was of his sin , as well as punishment , and the prediction of his sin , could not be conditional , nor the prediction of the ninivites punishment any way be applicable to it , leaving therefore the weaker , i adhered onely to this , which when you labour also to evacuate , by interpreting , [ one of you will betray me , ] by [ unlesse he repent , &c. he will betray me . ] you consider not , 1. that christs death , as it was from all eternity decreed by god , so it was oft predicted by christ , and his resurrection , and many other things depending on it , and among these still the treachery of one of his disciples is one , and that is not reconcileable with this interpretation . 2. that foreseeing that he would be so disposed , as unlesse he repented he would betray him , is the foretelling of a future contingent . 3. that one particular prediction , wherein iudas was deictically signified , was private to s. iohn , that lay in iesus his bosome , as appeares , ioh. xiii . 24 , 25 , 26. and though the words to iudas himself , mat. xxvi . 15. may better beare that sence you assigne , yet the words to iohn , which iudas heard not , could be no such admonition to iudas , and therefore were without question absolute , and so those other to peter verily i say to thee , before the cockcrow twice , thou shalt deny me thrice , when he had professed he would rather die , then deny him , are not easily healed with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ unlesse thou repent thou wilt deny me , ] for assuredly peter meant not now to deny christ , but resolved the contrary , and therefore had nothing to repent of in this behalfe . and when you seeme to demonstrate it could not be absolute , because judas might confessedly have repented , and if he had , then it must have been interpreted conditionally , i answer according to my hypothesis , that if iudas had repented , christ had never foreseen , or declared of him , as he doth , i. e. that he should betray him . § . 90. but , say you , you see not why a conditional prediction may not be applyable as wel to the prevention of sin , as of punishment , ] i shall shew you why it may not , because the punishment is gods work , and for the averting of that there is force in the ninivites repentance , which is the condition required on their part , on the performance of which god hath generally promised to suspend his punishments , and therefore the threats are conditional , which in equity will not be inflicted , if the condition be performed . but the sin is man's work and to the commission of that no other party contributes but himself , and so neither is the prediction of it a threat , but a down-right enunciation , neither is there any condition imaginable to be performed on the other party , answerable to the other case , unlesse god should forcibly interpose to avert it , ( and that cannot be imagined to be the meaning , [ except i restrain judas he will betray me , ] or if it were , it were still an act of gods absolute foreknowledge , that he will do so , if not violently restrained ) all probable meanes to his amendment , and particularly the admitting him to the sacrament being , saith s. chrysostom , already used to him , and yet , saith christ , he will betray me . 91. now for defence of your postscript , and the contradiction which that charged on our hypothesis , i pray marke the issue of it . if you can prove that it implyes a contradiction for god to foresee future contingents , then you certainly prevaile , as on the other side if you succeed not in this attempt , you must resolve your opinion erroneous , because nothing being impossible to god but to lie , and so to make good both parts of a contradiction , if prescience bring not this consequence , it must be possible to god , how inexplicable or unintelligible soever it be to me , who for want of facultatem analogam , cannot judge of the actions of an eternal god , and if it be yeilded possible , then the predictions of scripture will be proofes beyond question of the truth of it . to this one test then let us come . the contradiction you assigned was , our saying , that things future are or may be present to god. i shewed you the definition of contradictoryes was not competible to these , of which est and non est is the known example , and present and future are neither present and not present nor future and not future . and again in contradictions both parts must be considered in the same respects , whereas future being enunciated in respect of us , and our finite sight , present is exprest to be in respect of god , whose science is immense , and infinite . § . 92. now to this you reply , 1. that present and future , though they are not formal contradictions , yet really and in sence they are , for future is that that is not present , but to come , and present and not present are formally contradictory . 2. that my concession that no finite thing can both be present and future is enough for you , for god cannot be present to that which is not present to him . ] i now answer to your first , that there is nothing so false , that i cannot make good by this your arguing . in particular , by this the doctrine of the trinity and vnity were equally confuted , for trinitas in the wonted notion is not one , but three , and one , and not one , are formally contradictory . this is the direct image and transcript of your arguing , mutatis mutandis , yet i know you deny not the tri-unus deus , how then can you on no better proofe deny prescience ? the socinian's conformably deny both , but you are partial , and deny but one of them . it is never safe to despise the ordinary rules of art , but seldome more dangerous then in this , whereas if logick were duely revered in it's dictates , and nothing thought contradictory in sence , but what is an affirmation , and negation of the same thing , this intricacy would be unfolded , and that which is future to me , be present to god , without the encumbrance or dread of a contradiction . § . 93. to the second i answer , that it cannot suffice to your pretensions , that no finite thing is both present and future , meaning , ( as it is plaine i did , ) in the same respect , present and future to me : when yet what is future to me , may be present to one that lives a year hence , and so much more to god who liveth for ever . when therefore in your proof you seeme to suppose me to hold , that what is future to me , is not present to god , you did mistake me , for as i said , that god being immense may and must be present to that which is future , or else he is bounded and limited , and so not immense , infinite , so i deemed that , which god is thus present to , to be objectively present to him , and so it was from all eternity , though to us it be not yet present , but future . so that the other part of the definition of contradictoryes , if it had been adverted to , had superseded this part of your answer also , viz. that it is the affirmation and negation of the same thing in the same respects , as here you see it was not , and so was not usefull to you . § . 94. but say you , if all future contingents are and ab aeterno were all present to god , then they are all eternall . ] i deny that consequence , what is finite , and in it self yet future , by it's objective presence to god , is not changed into eternall , nay even that which really is , and so is really , ( and not onely objectively , ) present to him , is yet as far from eternall , as christ's body , by being united to his infinite divinity is from becoming infinite . this then was but a sophisme that you will soon see thorow . § . 95. and so your other part of the same passage of s. augustin confess . l. ii. c. 18 , that again you resort to , was in effect formerly answered , by shewing that it belonged onely to what is future , and present to us , and so to our sight , not to gods. i have now gone thorow your papers and wearied you , and almost my self , yet if what is written prove usefull to you , to the depositing that which i cannot but deem an errour , although i lay no epithets upon it , it will be far from burthenous to your very affectionate friend and servant h. hammond . postscript . § . 96. to extricate you finally out of this difficulty , i shall desire you by way of recapitulation , to consider apart these two propositions , the first that gods science being as immense and infinite , as himself , is not limited to things past or present , or futures , by him decreed , but extends to all that ever shall be , or may be ; to what may be , so as to see it may be , though it be not , to what shall be , so as to see it come to passe , as in time it doth come to passe , contingent things , contingently , &c. of which proposition if there can be any doubt to any man , who stedfastly believes gods immensity , let the predictions recorded in the scripture be considered , those especially which are of sinnes , which it is as impossible for god to decree or predetermine , as to cause , and yet he foresees and foretells them , witnesse christs foretelling peter , that he should deny him thrice , when peter himself was so far from foreseeing , or purposing it , that he resolved the contrary . the second proposition , that there are future contingents , that all the sinnes ( at least ) of men are not decreed , and predetermined by god , or caused by any necessity . of which no man can doubt , which believes the scripture , and therein the procedure of the judgement to come , the difference in respect of guilt and punishment betwixt voluntary and involuntary actions , ( the motions of men and of stones , ) and again the exhortations and menaces of god in scripture , and the great seriousnesse , exprest , and protestations prefixt to them . § . 97. if taking these propositions apart , any christian can doubt of the truth of either of them , he sees the shelves he splits upon , and the shipwrack of a great part of the faith , whither on this , or that side . but if he cannot but assent to these truths severally , and onely wants the skill of reconciling the seeming difficulties which they beget , when he attempts to put them together , ( of which sort are all the inconveniences , or objections , produced in this matter , ) let him on that occasion consider , how ( more then ) credible it is , that he doth not understand all things , that are , having but finite facultyes , and finite measures , which are not proportioned to infinite powers , or objects ; which makes it most seasonable to supersede all farther enquiries , and to acquiesce in an assurance , that god can reconcile his own contradictions , such i meane , as though by the known rules of logick they appeare to be really no contradictions , yet by us are conceived to approach nere to such , through prejudice , or thinking ( not too little , but rather ) too much upon them . in which case to restrain our farther searches is the same necessary mortification , which it is to restrain inordinate appetites , and is a principall peice of duty owing to the apostles precept of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being wise to sobriety : god give the world of christian professors more of it , then is yet discernible among them . finis . the last vvords of the reverend , pious and learned dr. hammond : being two prayers for the peaceful re-settlement of this church and state. prayer i. o blessed lord , who in thine infinite mercy didst vouchsafe to plant a glorious church among us , and now in thy just judgment hast permitted our sins and follies to root it up , be pleased at last to resume thoughts of peace towards us , that we may do the like to one another . lord , look down from heaven , the habitation of thy holiness , and behold the ruines of a desolated church , and compassionate to see her in the dust . behold her , o lord , not onely broken , but crumbled , divided into so many sects and fractions , that she no longer represents the ark of the god of israel , where the covenant and the manna were conserved , but the ark of noah , filled with all various sorts of unclean beasts ; and to complete our misery and guilt , the spirit of division hath insinuated it self as well into our affections as our judgments ; that badge of discipleship which thou recommendedst to us , is cast off , and all the contrary wrath and bitterness , anger and clamor , called in to maintain and widen our breaches . o lord , how long shall we thus violate and defame that gospel of peace that we profess ? how long shall we thus madly defeat our selves , lose that christianity which we pretend to strive for ? o thou which makest men to be of one mind in an house , be pleased so to unite us , that we may be perfectly joyned together in the same mind , and in the same judgment . and now that in civil affairs there seems some aptness to a composure , o let not our spiritual differences be more unreconcilable . lord , let not the roughest winds blow out of the sanctuary ; let not those which should be thy embassadors for peace still sound a trumpet for war : but do thou reveal thy self to all our eliah's in that still small voice , which may teach them to eccho thee in the like meek treating with others . lord , let no unseasonable stiffness of those that are in the right , no perverse obstinacy of those that are in the wrong , hinder the closing of our wounds ; but let the one instruct in meekness , and be thou pleased to give the other repentance to the acknowledgment of the truth . to this end do thou , o lord , mollifie all exasperated minds , take off all animosities and prejudices , contempt and heart-burnings , and by uniting their hearts prepare for the reconciling their opinions : and that nothing may intercept the clear sight of thy truth , lord , let all private and secular designs be totally deposited , that gain may no longer be the measure of our godliness , but that the one great and common concernment of ruth and peace may be unanimously and vigorously pursued . lord , the hearts of all men are in thy hands , o be thou pleased to let thy spirit of peace overshadow the minds of all contending parties ; and , if it be thy will , restore this church to her pristine state , renew her dayes as of old , let her escape out of egypt , be so entire , that not an hoof may be left behind : but if thy wisdom see it not yet a season for so ful a deliverance , lord , defer not , we beseech thee , such a degree of it ; as may at least secure her a being ; if she cannot recover her beauty , yet , o lord , grant her health , such a soundness of constitution as may preserve her from dissolution . let thy providence find out some good samaritans to cure her present wounds : and to whomsoever thou shalt commit that important work , lord , give them skilful hands and compassionate hearts ; direct them to such applications as may most speedily , and yet most soundly , heal the hurt of the daughter of sion ; and make them so advert to the interests both of truth and peace , that no lawful condescension may be omitted , nor any unlawful made . and do thou , who art both the wonderful counsellor and prince of peace , so guide and prosper all pacifick endeavors , that all our distractions may be composed , and our jerusalem may again become a city at unity in it self ; that those happy primitive dayes may at length revert , wherein vice was the onely heresie ; that all our intestine contentions may be converted into a vigorous opposition of our common enemy , our unbrotherly feuds into a christian zeal against all that exalts it self against the obedience of christ . lord , hear us , and ordain peace for us , even for his sake whom thou hast ordained our peace-maker , jesus christ our lord. prayer ii. o most gracious lord , who doest not afflict willingly , nor grieve the children of men , who smitest not till the importunitie of our sins enforce thee , and then correctest in measure , we thy unworthy creatures humbly acknowledge that we have abundantly tasted of this patience and lenity of thine . to what an enormous height were our sins arriv'd ere thou beganst to visit them ! and when thou couldst no longer forbear , yet mastering thy power , thou hast not proportion'd thy vengeance to our crimes , but to thy own gracious design of reducing and reclaiming us . lord , had the first stroke of thy hand been exterminating , our guilts had justified the method ; but thou hast proceeded by such easy and gentle degrees , as witness how much thou desiredst to be interrupted , and shew us , that all that sad weight we have long groaned under , hath been accumulated onely by our own incorrigibleness . 't is now , o lord , these many years that this nation hath been in the furnace , and yet our drosse wasts not but increases ; and it is owing onely to thy unspeakable mercy , that we , who would not be purified , are not consumed ; that we remain a nation , who cease not to be a most sinfull , and provoking nation . o lord , let not this long-suffering of thine serve onely to upbraid our obstinacy , and enhanse our guilt ; but let it at last have the proper effect on us , melt our hearts , and lead us to repentance . and oh , that this may be the day for us thus to discern the things that belong to our peace ! that all who are ( yea , and all who are not ) cast down this day in an external humiliation , may by the operation of thy mighty spirit have their souls laid prostrate before thee in a sincere contrition ! o thou who canst out of the very stones raise up children unto abraham , work our stony flinty hearts into such a temper as may be malleable to the impressions of thy grace , that all the sinners in sion may tremble ; that we may not by a persevering obstinacy seal to our selves both temporal and eternal ruine , but instead of our mutinous complaining at the punishments of our sins , search and try our ways , and turn again to the lord. o be thou pleas'd to grant us this one grand fundamental mercy , that we who so impatiently thirst after a change without us , may render that possible and safe by this better and more necessary change within us ; that our sins may not , as they have so often done , interpose and eclipse that light which now begins to break out upon us . lord , thy dove seems to approach us with an olive-branch in her mouth , oh let not our silth and noysomness chace her away ; but grant us that true repentance which may at one thee , and that christian charity which may reconcile us with one another . lord , let not our breach either with thee or among our selves be incurable , but by making up the first prepare us for the healing of the latter . and because , o lord , the way to make us one fold is to have one shepheard , be pleas'd to put us all under the conduct of him to whom that charge belongs ; bow the hearts of this people as of one man , that the onely contention may be who shall be most forward in bringing back our david . o let none reflect on their past guilts as an argument to persevere , but repent , and to make their return so sincere as may qualify them not onely for his but thy mercy . and , lord , be pleas'd so to guide the hearts of all who shall be intrusted with that great concernment of setling this nation , that they may weigh all their deliberations in the ballance of the sanctuary , that conscience , not interest , may be the ruling principle , and that they may render to caesar the things that are caesars , and to god the things that are gods ; that they may become healers of our breaches , and happy repairers of the sad ruines both in church and state : and grant , o lord , that as those sins which made them are become nationall , so the repentance may be nationall also , & that evidenc'd by the proper fruits of it , by zeal of restoring the rights both of thee and thine anointed . and doe thou , o lord , so dispose all hearts , and remove all obstacles , that none may have the will , much lesse the power , to hinder his peaceable restitution . and , lord , let him bring with him an heart so intirely devoted to thee , that he may wish his own honour onely as a means to advance thine . o let the precepts and example of his blessed father never depart from his mind ; and as thou wert pleas'd to perfect the one by suffering , so perfect the other by acting thy will ; that he may be a blessed instrument of replanting the power instead of the form of godliness among us , of restoring christian vertue in a prophane and almost barbarous nation . and if any wish him for any distant ends , if any desire his shadow as a shelter for their riots and licenciousnesse , o let him come a great but happy defeat to all such , not bring fewel , but cure , to their inordinate appetites ; and by his example as a christian , and his authority as a king , so invite to good , and restrain from evil , that he may not onely release our temporall , but our spiritual bondage , suppress those foul and scandalous vices which have so long captivated us , and by securing our inward , provide for the perpetuating our outward peace . lord , establish thou his throne in righteousnesse , make him a signall instrument of thy glory and our happinesse , and let him reap the fruits of it in comfort here , and in blisse hereafter ; that so his earthly crown may serve to enhanse and enrich his heavenly . grant this , o king of kings , for the sake and intercession of our blessed mediator , jesus christ . the end . london , printed for richard royston at the angel in ivie-lane , 1660. notes, typically marginal, from the original text notes for div a45400-e220 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. pet. 1. 5. notes for div a45400-e1240 five positions agreed on by all . three heads of difficulty . of reconciling praescience with liberty of contingency . of the manner and measure of the cooperation of effectuall grace with the free will of man. how to attribute all good to god , and evil to our selves . * matth xi . † rom. x. saint pauls o the depth . an history of doctor sandersons thoughts in these points . d. twiss his way . causes of rejecting it . * l. 1. digr . 9. † ibid. digr . 10. the supralapsarians way , the sublapsarians . reasons against both . the negative part sufficient to peace , &c , our churches moderation . the kings declaration in order to peace . good life . difference between opinions and conjectures . three propositions concerning gods decrees , mans fall. the giving of christ for mankind . the new covenant , the decree of publishing the gospel to all the world , evangelical obedience , matters of conjecture . the first . the object of scripture election . all scripture decrees conditionate , temerity of introducing absolute decrees . whether the heathens have evangelical grace . of the condition of those to whom the gospel is not revealed , four considerations concerning them . the first . the second , the third . de lib. a●bit . l. 3. c. 16 , the fourth . the second conjecture an undoubted truth . inward grace annexed to the ministry of the gospel . the third conjecture of effectual grace and scripture-election and reprobation . animadversions on this conjecture . the first . the second from scripture . and reason . in ep. ad epictes . in libel . de fide & symbolo , in tom. iii. and the unreconcile ableness of this conjecture with making man preach'd to , the object of the decrees . the doctrine of supereffluence of grace to some , acknowledged . but this of supereffluence no part of the covenant of grace . * ●●d . bera●●●th . difficulties concerning supereffluence . i. whether it be not resistible . ii. whether it belong not rather to providence then grace . iii. whether this be it to which election is determined . considerations from scripture opposed to the former conjecture . luk. ix , 62 act. xiii . 48. jo. vii . 17. mat. xiii . 8. luc , viii , 15 , mat , xiii , 1● , jam , iv , 6 , mat , xi , 5 , mat. xix . 14. and v. 3. luc. vi . 22. 1 cor. 1. 27. the ground of effectualness of grace more probably deduced from probity of heart . * ●er . iv . 3. this probity no natural preparation , but of gods planting by preventing grace . the one objection against this satisfied * mat. xiii . 13. the safeness of this stating . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tit. bostr . compared with the other . * cap. iv . 5. an anacephalaecsis of the doctrine of gods decreess of election . of reprobation . the conclusion . of the efficacy of grace . the power of grace in conversion , &c what the freedome of will now it . ability to sin . all good due to grace . predetermination and irresistibility , how unreconcileable with christian principles . of arminians attributing too little to grace . of judas whether he were not converted . * joh. xvii . 12 , whence discrimination comes . from mans liberty to resist . from gods preventions . nothing imputed to man but power of resisting . the whole work of conversion to grace . of the congruous manner &c. making grace effectuall . this a member of the former conjecture . fortiter & suaviter . what is the only question here . mat. xi . 21. a special prejudice to the conjecture . consistance of grace and free will. the difficulties in the schoolmens way whence . how easily superseded . of falling from grace . our article . grounds of it in scripture . in the old testament . ch. iii. 20. & xviii . 24. in the 〈◊〉 . luk. xxii . 32 joh. xxi . 25. mar. xiv . 29 , 31. joh. xvii . 12. & vi . 37. 1 tim. 1. 20. 2 tim. ii . 17. 1 cor. x. 12. 2 pet. ii . 21. s. augustin . of perseverance of the elect . mat. 24. 30. heb. 10. 30. temporary faith may be true . the elect subject to intercisions . the falls of those that have been once regenerate no more reconcileable with gods favour then of the unregenerate . nay the advantage is on the unregenerates part . 1 tim. 1. 13. certainty of the object . certatinty of the subject . 〈…〉 . of gods favour to rebellious children no comfort for such from 2 tim. ii . 19. the marcusians heresie in this point , a good warning . the conclusion . notes for div a45400-e12030 two difficultyes . an argument from the unfathomableness of gods providence . the distinction between providence and grace . the force thereof against the forementioned conjecture . other considerations to prejudice it . the other way confirmed from the parable of the sower . the question what makes sufficient grace effectuall . punctually answered by christ . the fourfold difference of soile . the one question divided into foure . the first . the second . the third . the fourth . the character of the honest heart . the conjecture compared with this other way . one pretension for the conjecture , from the finding the hidden treasure . the conversion of augustine . of saul . the distant fate of two children . answered . the point of the difficulty whether the barely sufficient grace be universally inefficacious . no pretense for this . providence allowed to assist grace . but is of no force to the question . a phansie of gods giving the elect ipsam non-resistentiam examined , and found weake . considered in relation to this phansie . phil. ii . 13. the second difficultye . concerning gods withdrawing sufficient grace . the severall wayes of gods withdrawing grace . the first rather with-holding . consists with his affording sufficient . the second . not totall . the third totall , but only for the time , and neither simply totall . rom. li. 4. the fourth total , yet it self designed as a grace , most effectuall of any . 2 cor. xiii . 10. 1 tim. i. 20. gods punishments instruments of his grace . the fifth totall and finall withdrawing of all grace by excision . the sixth before excision . the word is not accompanied with grace to the damned , or the highest degree of obdurate . rom. 1. 1● . where any softness , none of that . pharaoh the onely example of it in scripture . rom. ix . 17. notes for div a45400-e16090 necessitas ex hypothesi . objective being . socinus's doctrine . calvins . gods foresight of sins . difference betwixt praedetermination and praevision . omniscience proportionable to omnipotence . future contingents with in gods reach . proved by gods immensity . socinus's argument answered . of the contradiction . a second objection . inconveniences enumerated and answered . the first . the second . the third . the fourth . the fifth . the foreseeing of judas's sin . the argument from thence defended . hom. 83. ●● mat. the ground of our assertion gods immensity , and the no implicancy of a contradiction . gods immensity extends to the knowledge of all things possible . an objection against that answered . gods immensity supposed not proved . a second objection . what is meant by commensuration to all time . a third objection . answered . what is future is objicible to god. so what is meerly possible . a fourth objection answered . orat. 4● . no proportion between our finite and gods infinite . asist objection answered . god may know that which actually is not . a sixt objection answered . gods seeing every thing as it is . a seventh objection answered . an eigth objection answered . difference between possible and future . all gods acts are not ab aeterno . a ninth objection answered . gods knowledge suitable to his power , gods coexistence to all that ever is , not to what never shall be . the enforcements of the former objections answered . the first enforcement of the first . the second . possible and meerly possible differ . scientia media . the third de fato . the first nforcement of the second . the second . the third . great difference betwixt rendring and finding certain . the great consequence of this difference . the defence of the objected inconveniences , answered . the first . the second . prescience makes not exhortations vain . the example of pharoah . acts of gods wisdome not submitted to our censure . gods antecedent and consequent will. the uneffectuallness of gods acts not chargeable on him ; force not competible to a rational vineyard . the third . wilfull falls are not unavoidable . nor made so by gods prescience . gods love to mankind engages him not to prevent them by death , whose fall be foresees . if it did , it is nothing to the case of prescience here . adams sin foreseen by god , yet not prevented . evidence that it was foreseen , the same of all other sinnes . that prescience derogates not from omnipotence . gods prescience derogates not from his goodness . s. augustine and lud. vives their sense of prescience . philocal . c. 23. c. 11. origens testimony . p. 72. p. 73. ibid. ibid. ibid. hypothetical . foreknowledg . the fourth 's salvability of judas as conclusible from prescience , as damnation . the fifth . gods serious call to those who he sees will die . gods foresight of mans rejecting his calls and the criminousness thereof a proof of the seriousnes of them . the predictions of judas could not be fulfilled in another , not conditionall . so that of peters denyall . prediction of sin cannot be conditionall . the issue of the whole question whether prescience of contingents imply a contradiction . the lawes of contradictions . the argument , holds equally against the trinity , and unity . what is present to god , is not eternall . two propositions . the first of god immense science . the proof of it . the second of contingency and liberty . the proof of it . the conclusion . the second part of the theatre of gods ivdgments collected out of the writings of sundry ancient and moderne authors / by thomas taylor. taylor, thomas, 1576-1632. 1642 approx. 417 kb of xml-encoded text transcribed from 59 1-bit group-iv tiff page images. 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(eebo-tcp ; phase 1, no. a64252) transcribed from: (early english books online ; image set 40285) images scanned from microfilm: (early english books, 1641-1700 ; 1215:7) the second part of the theatre of gods ivdgments collected out of the writings of sundry ancient and moderne authors / by thomas taylor. taylor, thomas, 1576-1632. beard, thomas, d. 1632. theatre of gods judgements. 111, [3] p. printed by richard herne, london : 1642. supplement to thomas beard's the theatre of gods judgements. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and 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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 providence and government of god. 2004-07 tcp assigned for keying and markup 2004-07 apex covantage keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the second part of the theatre of gods ivdgments . collected out of the writings of sundry ancient and moderne authors , by the late reverend divine dr thomas taylor , sometime pastor of aldermanbury in london . london , printed by richard herne . an. dom. 1642. the second part of the theatre of god's judgments . chap. i. gods remarkable judgements against pride . as in the two former learned tractates , bearing title of the theatre of gods iudgements inflicted upon the severall breaches of the ten commandements ; so now , to these we adde a third tract , of his most remarkable punishments of the seaven deadly sinnes ; and these illustrated by sundry notable examples , aswell domestick as forraine . and because pride was the first , which began in the angels , and hath since infected all mankinde , from our protoplasti ( our first parents ) adam and eve , and hath continued through all generations hitherto ; and shall in their posterity , even to the last dissolution : i derive my first discourse from that . there be foure sorts of pride , by which every insolent and arrogant man discovereth himselfe : for instance , when those good parts ( if he have any ) of which he is possest , he apprehendeth meerely to spring from himselfe ; or when those which he acknowledgeth to be conferred from above , he attributeth to his owne merit ; or when he boasteth to have , what indeed hee hath not ; or when despising others , he covets to be singular in himself . this sinne was borne in heaven , but so suddenly precipitated thence , that it could never since finde the way backe againe thither : all other vices are onely at warre with these particular vertues , by which they are overcome ; as inchastity , chastity ; bounty , avarice ; wrath , patience ; and so of the rest : pride is not with that contented , as to oppose humility and obedience , but it rageth against all the vertues of the minde , and like a generall pestiferous disease , striveth to putrifie and infect them all : for pride in riches makes men the more covetous : in idlenesse , scorning labour ; in wrath , more outragious ; in gluttony , more intemperate ; in envy , more malicious : neither is there any mortiferous sinne , in which pride is not a supreame agent ; the signes thereof are boldnesse in language ; sullennesse in silence ; arrogance in mirth ; murmuring in melancholly ; and despising all others , doating upon himselfe . aesop being asked by chian , what he thought iupiter was at that time doing ? made answer , hee is now dejecting the proud , and exalting the humble . and the famous philosopher aristotle , spying a rich young man ( but altogether unlearned ) strutting along the streets , with a proud affected gate ; and his eyes so elevated towards heaven , as if hee despised the earth , whereon he troad ; came to him , and said , friend , such as thou thinkest thy selfe to be , i wish i were ; but to be such as thou art , i wish onely to mine enemie . this also socrates with great modesty reproved in alcibiades , who finding himselfe suddenly puft up with his extraordinary abundance in riches , and much to glory in his many spoyles and victories , he drew him into a private gallery ; and shewing him a cosmographicall table of the world , bid him looke in what part of the map he could spy all his great trophies and triumphs ? and when hee answered him , they were not there to be seene ; socrates replyed , cur igitur ob illa superbis , quae circa nullam terrae partem existunt ? that is , why then art thou so proud of these things which are not visible in any part of the earth ? neither was the church it selfe free from this sinne in the dayes of learned saint bernard , who in one of his sermons thus complaines . thou shalt see many in the church , who from obscure parentage being ennobled , and from poverty made rich with pride , so suddenly tumor'd and tympanized , that forgetting from whence they came , have contemned their parents , and blusht at their owne births : thou shalt see also some pernicious persons aspire unto ecclesiasticall honours , and then pretend to themselves a seeming sanctity , by changing of their vestures , not their vices ; and their manner of habit , not their mindes ; esteeming themselves to deserve that dignity which they have insidiated by deceit , and which ( i scarce dare say ) have attributed that to their merit , which they have bought with their money . but as the smoake , which of its owne nature is blacke and obscure , yet covets to ascend from a light and bright flame ; but in the midst of its violent reluctation , resolves it selfe into aire ; and so vanishing , loseth both nature and name : so the proud and ambitious , howsoever coursly and obscurely parted , yet will elevate and advance himselfe above others ; yet in his striving to stand high , is often precipitated , and loseth both his place and memory ; behold ( saith the prophet ) he that lifteth up himselfe , his minde is not upright ; but the iust shall live by his faith . yea , indeed , the proud man is as he that transgresseth by wine , therefore shall he not endure , because he hath enlarged his desire as the hell , and is as death , and cannot be satisfied ; but gathereth unto him all nations , and heapeth unto him all people : shall not all these take up a parable against him ? and a taunting proverbe , and say , ho , he that increaseth that which is not his ! how long ? and be that ladeth himselfe with thicke clay ? shall they not rise up suddenly that shall bite thee ? and awake that shall stirre thee ? and thou shalt bee their prey ; because &c. how pride hath beene severely punished by the almighty , we finde frequent examples in the holy text : it was punisht in our first parents by their exile out of paradise . in the builders of babel , ( who said , come let us build us a citie and a tower , whose top may reach up to the heaven , that we may get us a name , &c. ) in their scattering over the face of the earth , and the confusion of their languages : in sodome and gomorrah , by raining down fire and brimstone upon their cities and people : in miriam the sister of moses , by leaprosie : in korah , dathan , and abir●m , for their pride , and rebellion against moses ; the ground clave asunder that was under them , and the earth opened her mouth and swallowed them up , with their families ; and all the men that were with korah , and all their goods ; so they and all that they had went downe alive unto the pit , and the earth covered them , and they perisht from amongst the congregation : in goliah the philistime , slaine by the hands of david : in sheba the sonne of bicri , who lift up his hand against the king ; by having his head cut off , and cast over the walls to ioah , captaine of the hoast : in absalom , who tooke such pride in his haire , that it after became his halter : in destroying of davids people , for his pride in numbring them : in adoniah , who for demanding abishag the shunamite to wife , ( who had layen in his fathers bosome ) was slaine at the commandment of solomon , by the hand of benaiah the sonne of iehojadah : in benhadad king of aram , rabsakeh and zenacharib : in olofernes the great captain of the assyrian hoast , slain by iudith at the siege of bethulia : in haman the son of hammedatha the agagite , whom the great king ahashuerosh exalted , and set his seat above all the princes that were under him ; whose pride growing up with his promotion , at length advanced him to a gibbet fiftie foot high , upon which in the glory of his ambition he was strangled : in nabuchadnezar , and balthassar king of the chaldeans : in the great king antiochus , who went up towards iudea and hierusalem , with a mighty people , and entred proudly into the sanctuary , and tooke away the golden altar , and the candlesticke for the light , and all the instruments belonging thereto ; and the table of the shewbread , and the powring vessels , and the bowles , and the golden basons , and the vayle , and the crownes , and the golden apparrell which was before the temple , and brake all in pieces : he brake also the silver and gold , and the precious jewels , with the secret treasures that he found , and then departed away into his owne land. but the same proud prince comming after with great dishonour from persia , the god almighty stroke him with an invisible and an incurable plague , by a paine in his bowels , which was remedilesse , and which grievously tormented him in the inner parts ; for so he had tormented other mens bowels with divers cruell and strange torments ; yet would not hee cease from his arrogance , but swelled the more with pride , against gods owne people to destroy them ; and commanded to haste his journey for that purpose : but so it was , that he fell downe from the chari●t that ranne swiftly , and all the parts and members of his body were bruised . thus he who but a day before thought hee might command the flouds , ( such was his luciferian pride , beyond the condition of man ) and to weigh the high mountaines in the ballance , was cast on the earth and carried in an horse-litter ; declaring unto all the world the manifest power of god : so that the wormes came out of his body in abundance , and his flesh dropt from his bones with paine and torment , and all his army was grieved at his smell : no man could now endure him because of his stinke , who but a little before , thought with his hands he might reach the starres of heaven : and then ( though too late ) he began to abate his haughty and peremptory insolence ; when being plagued , he came to the knowledge of himselfe by the just scourge ' of god ; and by his inward torments which every moment increased upon him : and when he himselfe could not abide his owne favour , he said , it is meet for man to be subject to god , and that he who is but mortall should not oppose himselfe against his maker . the like punishment we reade of in the person of nicanor , who came unto mount sion , whom the priests and the elders of the people went forth of the sanctuary to salute peaceably , and to shew him the daily burnt offerings for the king ; but he laughed at them and derided their devotion , accounting them meerely prophane , and spake proudly , and sware in his wrath , if iudas and his hoast be not delivered into mine hands ; if ever i shall returne in safety , i will burne up this house , &c. and so departed thence in great fury : but observe the event of his so great ostentation and insolence . iudas after some few dayes ( though against infinite oddes ) having slaine nicanor in battaile , and routed his whole army , he caused his head to be struck off , and that arme and hand which he had so proudly lifted up against the temple of the god of israel , and brought them to hierusalem , and there caused them to be hanged up , as a remarkable judgement . but not to dwell on those , frequent in the holy text : i come now to the like examples gathered from ethnick and morall remembrancers , and out of them give you onely a taste to prevent surfet , till i fall upon those more familiar and moderne . alexander the great , in his height of potency , and supereminent fortune , contemning the remembrance of his father philip , would be called god , and commanded himselfe to be stiled the sonne of iupiter hamon ; who notwithstanding in the sufferance of many heats and colds , his subjection to humours and passions , his enduring of smarts and wounds , and all other infirmities belonging to man , would not be sensible of his mortality ; till in the very apex of his sublimity he was treacherously poysoned , and so most miserably expired . and nero , the arch-tyrant since adam , after he had filled the earth with many insolencies , and rome ( the theu worlds metropolis ) with infinite rapes , murders , and massacres , not sparing his neare kinsman germanicum , his corrivall in the empire , nor his great grave and learned tutor and master seneca ; to make himselfe unparalleld in all kinde of parricidy , he caused the wombe of his owne naturall mother agrippina to be ript up before his face , onely in an ambition to discover the place of his first conception ; notwithstanding which inhumanities , hee was so inflamed with an ardent desire of future memory , that by a publike edict he proclaimed that the moneth april should lose its ancient name , and be called after his owne appellation , nero ; and the citie of rome , neropolis : yet this proud man in the end , being quite abandoned and forsaken of all his sycophants and oily flatterers , was glad to fly from his royall court to seeke refuge in a rustick cottage ; and with greater terrour to his owne conscience , then before he had used tyranny upon the carkasses of others ; he was compelled to fall upon his sword , his body being after , most contemptibly dragg'd through the streets of the citie , with more bitter execrations and curses , then before he had lived houres or minutes . another , called varus pergaus , was so infected with the adulatory assentations of his flatterers , buffoones , and trencher-flyes ; that hee was brought to perswade himselfe to be of all faire men , the most beautifull ; of all able men , the most sinnowie and strong ; of all understanding men ; the most prudent and wise ; and that in all kindes of musick and melody , he could out-play and out-sing even the muses themselves : but this poore effascinated wretched creature , when hee had long fooled and spent the prime and best of his age , in this vaine and idle false conceit ; he grew towards his end to be strangely disfigured and deformed in visage , feebled and disabled in his vigour and strength ; idioted and besotted in his understanding and sence ; and so farre from song or harmony , that his unlamented death was accompanied with his owne shreeking , and howling . we further reade of one menecrates , a rare physitian , who in his practise had done many extraordinary cures upon severall patients , insomuch that he was held in a generall admiration ; especially amongst those to whom he was best knowne : who having gathered to himselfe a competent estate , or rather a surplusage of meanes , that he presumed no casualty or adverse fortune was any way able to decline him to necessity or want ; he then in a proud and insolent ostentation , puft up with the vanity of his owne fancie , admitted all sickly and diseased persons to have free accesse unto him : for whose cures he demanded no other satisfaction or reward , but that they should acknowledge him their new creator , not contented to be called by the name of apollo , or aesculapius , the two imaginary gods of physicke , and chirurgery , but his ambition was to be called iupiter himselfe : yet soone after being quite abandoned by his owne art , and forsaken by his fellow physitians , he suddenly died of an incurable impostume . neither have emperours , kings , and princes , with other sages and seeming wise men , beene onely tainted with this superarrogant haughtinesse and ambition ; but this miscellane sinne , which hath intruded it selfe into all delinquencies and malefactions whatsoever , claimeth a predominance over all estates , qualities , functions , manufactures , sexes , and ages ; whether in court , citie , campe , or country : from the scarlet to the russet , from the scepter to the sheep-hooke , the tetrarch to the tradesman . for instance , the rurall girle being a little flattered , shall be easily perswaded to be a rare courtly gentlewoman : nay , even kitchen-maides have held competitorship with court madams ; no lesse proud , though perhaps lesse painted ; and the very course coridon will scarce give precedence to the complementall courtier , thinking himselfe as well accommodated in his rustick russet , as the other in his richest raiment . in the like manner i could goe thorow all qualities , and a minimo ad maximum , from the least to the greatest , which for brevities sake i omit ; desiring rather to satisfie the judicious reader with matter then manner ; the substance , and not shadow of discourse . and yet to looke a little further into the nature of this deadly sinne , which hath all the other , its concomitants and attendants . plato saith , he that knoweth himselfe best , esteemeth himselfe least ; and husbandmen better value those eares of graine which bow downe their heads from the stalke , and waxe crooked , then those that erect themselves and stand upright ; because they presume to finde more corne in the first than in the last . pride ( saith saint augastine ) is the mother of envy , and he that knoweth how to suppresse the mother , may easily finde the way to bridle the daughter . lewis the eleventh king of france , was woont to say , that whensoever pride sate in the saddle , mischiefe and shame rid upon the cropper : one compareth it to a ship without a pilot , still tost up and downe upon the seas by the winds and tempests ; another to a vapour , which striveth to ascend high , and then vanisheth into smoake first , and after returnes to nothing . in briefe , pride eateth gold and drinketh blood , and climeth so high by other mens heads , that in the end it breaketh its owne neck . i cannot stand to divide it into severall branches or heads , but proceed directly on to historie . let all such , prided in their owne selfe-conceited knowledge and wisedome , be attentive to a story extracted from a learned and grave spanish chronologer ; by him to this purpose related . alphonsus king of spaine , being a very wise , learned , and discreet prince , was woont to devise many darke and difficult problems , proposing them to his lords and peeres ; to shew his owne excellent wisdome , and to taske their ignorance , who had spent their time in more loose and idle studies : amongst others there was a knight in the court called don pedro , one who was very confident in his owne wisedome , and would undertake to make solution of what difficulty soever the king at any time propounded ; of which hee so insolently boasted , that comming to the kings eare , he was much incensed thereat ; and to let him know what distance his weaknesse had from essentiall wisedome , he caused him to be sent for ; and when he , according to his summons made appearance before him , the king at the first , to humour his selfe-conceit , began much to applaud his witty and ready answers , which not a little pleased him , but at the length concluded somewhat more sharply , telling him that he would propose three problems ; of the interpretations of which , if hee could not within one and twenty dayes give him a true and plenall account , both his life and goods were immediately forfeit to the crowne ; and this sentence notwithstanding any meanes or mediation , no way to be altered . the three questions were these , which he delivered unto him in writing : the first , what hath mans labour most increast , yet of it selfe desires it least . the second , what hath to man most honour gain'd , and yet with least lust is maintain'd . the third , what thing is it men soonest rue , yet they with greatest charge pursue . these he no sooner received , but the king with a contracted brow departed , and so left him ; by which he might easily conjecture in what a dangerous streight he was now environ'd : and returning very sad home , and having long ruminated upon these riddles , but wanting an oedipus to unfold them , he grew into a deepe melancholly , insomuch that he abstained both from meat and sleepe : which observed by his daughter petronella , a faire and beautifull virgin , of some sixteene yeares of age , or thereabout , she so farre insinuated into her fathers discontents , and to know the cause thereof ; that at length upon her great importunity he unfolded the whole matter unto her : who after some pawse , began greatly to comfort him , and told him she would interpose her selfe betwixt him and all danger ; who though he had little hope to be relieved by her , yet out of his indulgence towards her , not willing to crosse her , especially in so desperate a case , he told her hee would be swayed according to her direction ; which was , that upon the day prefixed she might goe with him to appeare before the king , and that to her he would commit the solution of these questions ; which was agreed upon betwixt them . imagine the day come , and the king attended by his lords and peeres , seated in his throne , to expect don pedroes answer ; who presenting himselfe before his majestie , attended with his daughter ; ( who was very sumptuously attyred ) besought his majestie , that whilest he himselfe was silent , he would vouchsafe to heare what his daughter could say concerning these problems before propounded . the king much taken on the sudden with her beauty and modest behaviour , and in a great expectation whether shee were able to deliver her selfe in language answerable to the former , gave her free liberty of speech ; when bowing her face to the earth , and after setling her selfe upon her knees , she began as followeth : wonder you may my royall leige , that so grave and experienc't a knight as my father here present , should lay all his fortunes both of life and livelyhood , upon so weake and infirme an apprehension , which cannot be better expected from my tender yeares , and immature knowledge ; yet since his confidence is so farre built on me , and your high majestie so gracious to accept of me , i make bold thus further to proceed . touching the first question , what hath mans labour most increast , yet of it selfe desires it least . in my weake understanding , i take it to be the earth , the mother of all creatures , rationall or irrationall , sensitive or vegetative ; which though men daily digge and delve , plow or furrow , mine and undermine , trenching her sides and wounding her intrayles , not suffering her to have the least cessation of rest in any of the foure seasons ; yet she in her owne fertility and annuall vicissitude without these injuries , is able of her selfe to yeeld herbs and flowers , grasse and hay , plants and trees , with food and sustenance in abundance to all creatures bred upon her ( still teeming ) wombe ; who , as she delivers them into the world , not onely fosters and cherisheth them , but when their date is runne , and their time expired , receiveth them again into her owne breast , from whence they had their first being . touching the second , i take it to be humility ; which teacheth a man how to rule his affections , and to keepe a mediocrity in all his actions . the high creator dwelleth in heaven , and if wee arrogantly lift up our selves unto him , he will fly from us ; but if we humbly bow our selves before him , he will descend downe upon us . humilitas animi , sublimitas christiani ; in humility is a christian mans mindes sublimity : it stirs up affection , augmenteth good will , supports equity , and preserves a common weale in safety ; it is apt to repentance , hungring after righteousnesse , and conversant in deeds of mercy : it hath brought these good things to passe , which no other reason or vertue could effect : and whosoever shall desire to ascend where the father is , much first put on that humility which the sonne teacheth ; and most happy is the man whose calling is high , and his spirit humble ; of which vertue i may truely conclude with your question , man hath by that most honour gain'd , and yet with least losse is maintain'd . the third the most basely vile , and yet the highest valued ; the most cursed to mannage , yet the most costly to maintain ; in my ignorant conceptions i hold to be pride : which being first hatched in heaven , in an instant , precipitated lucifer and his angels headlong into hell : which perceiving humility to be honourable , desireth often to be covered with the cloake thereof ; least appearing alwayes in its owne likenesse , it might thereby be the lesse regarded . i shall not need much to amplifie the vice , nor to aggravate the sinne ; a spice whereof ( may i speake it with pardon ) hath beene discovered even in this my best beloved parent : and to avoide prolixitie , it is that thing men soonest rue , and yet with greatest charge pursue . with which answer so modestly delivered , and in a kinde of matron-like gravity , ( rarely to be found in one of her tender and young yeares ) the king was so highly raptur'd , that he not onely received her father into former grace , but spake openly , ( being then a batchelour ) that had she beene borne of noble bloud , he would have made her his queen and royall consort ; and taking her from the earth , caused her to stand before him : when instantly newes was brought him that an earledome was then fallen unto the crowne , which he presently for her sake conferred upon don pedro her father : of which she taking advantage , fell downe againe upon her knees , to give the king thankes for so great an honour bestowed upon him ; for which she prostrated unto him in all humble manner her life and service , adding withall some words to this purpose : my royall liege , excuse my over-boldnesse , if i challenge your majestie of your kingly word and promise past unto me before all this presence ; who demanding of her wherein he was any way ingaged ? she made reply , but late great sir , you said that were i noble , you would accept of my unworthy selfe as your royall bride and spouse : then pardon my presumption if i thus farre prompt your memory , to put your highnesse in minde that i am now not onely ( by your grace ) ennobled , but an earles daughter ; at which word covering her face with her hand , shee concluded in a bashfull and modest blush : all which so highly pleased the king , that making good his princely word , he gave order for the present celebration of their nuptiall . this history though it have a comicall conclusion , yet is pertinent to the discourse now in agitation ; for don pedroes pride of knowledge was sentene't with death , and his life , ( howsoever redeem'd by his faire and vertuous daughter ) was immediately forfeit by the doome of the king ; and therefore the judgement in justice , howsoever not in execution , remarkable . we reade in the french chronicle of one iordaine of lisle , by nation a gascon , and nephew to pope iohn the two and twentieth of that name , a man of a most high and insolent spirit , daring any thing though never so facinorous , cruell , inhumane , or bloudy , building all his heinous and horrid acts upon the greatnesse of his unkle ; who after he had beene pardoned for eighteene capitall crimes , still grew more impious and shamelesse , ( former mercy making him still the more presumptuous ) at the last being apprehended and brought to paris , he was arraigned , convicted , and condemned by charles the fourth , ( surnamed the faire ) king of france ; where notwithstanding his great allyes , he suffered like a common felon and murderer on the gallowes . it is credibly reported also of a proud italian gentleman , borne in genoa , who in a single duell having the better of his antagonist in the field , insomuch that he disarmed him of his weapon ; and the other now standing at his mercy , he fell to parle with him upon these termes , that there was no way for him to escape immediate death , but by abjuring his christianity and renouncing his saviour , to which the other through base timerousnesse assented ; of which the victor taking divelish advantage , even in the midst of his most impious apostasie , he stab'd him to the heart and slew him , uttering these ( more then heathenish ) words : before i had been onely revenged upon thy body , but now i have sent both thy body and soule to the devill , and that 's a revenge which deserves a chronicle : but what became of this firebrand of hell , and limbe of the devill ? being apprehended for the murder , and his diabolicall proceedings in the act being related to the judges ; as a terrour to others he was first committed to the rack , and after many other insufferable tortures , despairing of all mercy from god , having shewed no compassion towards man , he most miserably ended his life . one herebert , earle of vermendoys in france , was of that haughty and insolent spirit , that he durst lay hands upon his soveraigne , charles , king of france ( surnamed the simple ) who caused him to be imprisoned , and under whose custody hee shortly after died at peroune ; which seem'd for a time to be smothered , and he still subsisted in his former eminencie : but where man seemeth most to forget , god doth remarkably remember ; nor doth he suffer deeds of such horrid nature to passe unpunished in this world , what vengeance soever he ( without true repentance ) reserveth for them in the world to come ; as it is observable in this present history : for lewis the fourth , the thirty third king of france , by lineall discent , comming to the crowne , ( being the sonne to the before-named charles the simple ) and loath that so grosse a treason committed against his father , should be smothered without some notable revenge ; ( being very ingenious ) he bethought himselfe how with the least danger or effusion of bloud , in regard of the others greatnesse and alliance , how to bring it about ; and therefore he devised this plot following . he caused a letter to be writ , which he himselfe did dictate , and hired an english-man who came disguised like a poste to bring it unto him as from the king his master , at such a time when many of his peeres were present ; and amongst the rest this herebert was amongst them : this suborned poste delivereth the letter to the kings hands , hee gives it to his principall secretary , who read it privately unto him ; who presently smiling , said openly , most sure the english-men are not so wise as i esteemed them to be : for our brother of england hath signified unto me by these letters , that in his countrey a labouring-man having invited his lord and master to dine with him at his house , and he vouchsafing to grace his cottage with his presence ; in the base requitall of so noble a curtesie , he caused him to be most treacherously slaine : and now my brother of england desireth my counsell , to know what punishment this fellow hath deserved ? in which i desire to be instructed by you my lords , that hearing your censures , i may returne him the more satisfactory answer . the king having ended his speech , the lords were at first silent , till at length theobant earle of bloyes was the first that spake , and said , that hee was worthy first to be tortured , and after to be hanged on a gibbet ; which sentence all the lords there present confirmed : and some of them amongst the rest , much aggravating the punishment , which also herebert earle of vermendoys did approve and allow of : whereupon the kings officers , who by his majesties appointment then waited in a with-drawing roome of purpose , seised upon him with an armed guard : at which sudden surprise hee being much amazed , the king raising himselfe from his seat , said , thou hebert art that wicked and treacherous labourer , who didst most trayterously insidiate the life of my father , thy lord and master ; of which felonious act thine owne sentence hath condemned thee , and die thou shalt , as thou hast well deserved : whereupon he was hanged on a gibbet on the top of a mountaine called lodan , which since his execution is called mount hebert to this day . bajazet the great emperour of the turkes , who in his mighty pride thought with his numerous army to drinke rivers dry , and to weight the mountaines in a ballance ; who had made spoyle of many nations , and with tyranny persecuted the christians , dispersed through his vast dominions : who compared the world to a ship , and himselfe to the pilot : who commanded the sayles , and secured the helme : yet afterwards being met in battaile by scythian tamberlaine , and his army being quite routed , his person also taken prisoner in the field , the conquerour put this untamed beast into an iron cage , and caused him to be fed from the very fragments and scraps from his table ; and carried along with him whither soever hee marched , and onely then released him from his imprisonment , when he was forced to stoope and humble his body as a blocke to tread upon , whilest tamberlaine mounted upon his steed : but here ended not gods visible judgements against this usurper , persecutor , and tyrant ; who in despaire rayling upon his prophet mahomet , in whom he had in vaine trusted , against the iron grate in which he was inclosed , beate out his owne braines , and wretchedly expired . infinite are the examples to the like purpose , but i will leave those forraine to come to our domestick , extracted out of our owne chronologers , and first of king bladud . who was the sonne of lud hurdribras , and after the death of his father , was call'd from rome , where hee had studied darke and hidden arts , and was made governour in this isle of brittain , in the yeare of the world foure thousand three hundred and eighteene , ( for so testifieth gualfride polichronicon , and other ancient remembrancers . this bladud was altogether devoted to the study of magick and necromancy , and very expert in judiciall astrology , by which he is said to make the hot baths in the towne then called caerbadon , but now bath ; which citie he is said to have erected . this king caused the art of magick to be taught through his realm , and ordained schooles and schoole masters to that purpose , in which hee tooke such pride and presumption , as that he thought by it all things were possible to be done : so much the devill , the first master and founder of that art had deluded him so farre , that at the length having called a great confluence of his people about him , he made an attempt to flie in the arre , but fell upon the temple of his god apollo , where he brake his neck , his body being torne and bruised after he had raigned twenty yeares ; leaving a sonne called leire to succeed him , and continue his posterity . goodwin , earle of west saxon , in the time of edward the sonne of egelredus , was of that insufferable ambition , by reason of his great revenues , and numerous issue , ( for he had five sonnes and one daughter ) that he swayed the whole kingdome , and almost compulsively compelled the king his soveraigne , to take his daughter edith to wife : after rebelling against the king , and forced with his sonnes to depart the land , yet after he made such meanes , that hee mediated his peace , and was reconciled to him 〈◊〉 but amongst all his other insolencies he was accessary to the death of the kings brother , or at least much suspected to be so , which was the first breach betwixt his soveraigne and him : but so it happened in the thirteenth yeare of the raigne of this king edward , earle goodwin upon an easter monday sitting with diverse other lords and peeres of the kingdome , at the kings table in the castle of windsor , it happened one of the kings cup ●ea●●●s to stumble , and yet well to recover himselfe without falling ; and not spilling any of the wine : which earle goodwin observing , laughed aloud and said , there one brother helped the other , ( thereby intimating that the one leg or foot had well supported the other from falling . ) to which words the king instantly replyed , and so might my brother alphred have bin still living to have helped and supported me , had not earle goodwin supplanted him by death : at which words being startled as conceiving that the king suspected him of his brothers murder , thinking to excuse himself of that horrible act ; he said to the king , sir , i perceive by your speeches late uttered , that some who are no well-wishers of mine , but rather seeke to poyson my reputation with your majesty , have possessed you that i have been accessary to the death of your brother ; and proceeded further ( having then a piece of bread in his hand , ready to put into his mouth ) but so may i safely swallow this morsell , as i am altogether innocent and guiltlesse of the act : which streyning to eate , he was therewith immediately choaked at the table ; which the king seeing , and observing the strange judgement inflicted upon his perjury , he commanded his body to be drag'd frō thence , & conveyed to winchester , & there buried . but marianus and some others write , that he was not choaked with bread , but upon his former false protestation , dining with the king upon an easter monday at winchester , he was suddenly struck with a dead palsie , and died the third day after . neither did gods judgements upon him end here , but after his death all his lands in kent ( which were very spacious and great , were eaten up and swallowed by the sea , and turned into dangerous quick sands , on which many a goodly vessell hath since beene shipwrackt , and they beare the name of goodwins sands even to this day . harold the second sonne of earle goodwin , after the death of his elder brother swanus , aswell heire to his fathers insolent and aspiring spirit , as to his earledome and lands : in the twentieth yeare of the raigne of the before-named edward the confessor , he sayled into normandy to visit some of his friends ; but by adverse windes , and a sudden tempest at sea , he was driven upon the province of pountiffe , where hee was tooke prisoner , and sent to duke william of normandy , who inforced him to sweare , that hee should marry with his daughter when she came to mature age ; and farther , that after the death of king edward , he should keep the crowne of england to his behoofe , according to the will of the confessor : to both which articles having solemnly sworne , he was dismissed from the bastard duke , and with great and rich gifts sent backe to england . but after the death of edward , in the yeare of the incarnation , one thousand threescore and sixe , harold forgetting his former oath and promise made to duke william , he caused himselfe to be crowned king of the lande ; who was no sooner warme in his throne , but harold harfoot sonne to canutus , with a puissant hoast of danes invaded the realme , whom harold of england met in a set battaile , slew him hand to hand , and discomfited his whole army ; for he was of an invincible hardinesse and valour : which victory was no sooner obtained , but newes was brought him that william of normandy was landed with a potent army , to claime his right and interest he had in the crowne of england , by the last testament of edward the confessor ; with these tydings being thoroughly heated , he marched with all speed from the north , scarce suffering his army to rest by the way , to give the normans battaile , betwixt whom was a dreadfull and bloudy conflict : but when the victory rather hovered over the english then the other , harold after many deepe and dangerous wounds , was shot into the eye with an arrow and slaine . in whose death may be observed gods heavy judgements against price and perjury . of my first sinne , namely pride , none hath ever beene by our english chronologers more justly taxed then that french gerson , pierre gavestone , the great misleader and seducer of edward the second ; whom though his royall father king edward the first , sirnamed long-shanks , upon his death-bed caused to bee banished ; yet the sonne was no sooner inaugurated and admitted to the government of the realme , but contrary to the wils of all his lords and peeres , he caused his exile to be repealed , sent for him over , and advanced him to great honour : in which he demeaned himselfe like a proud upstart , or as our english proverbe goes , like a beggar set on horsebacke , who is ready to ride poste to the devill : for whose sake the king committed william lancton bishop of chester ( in the second yeare of his raigne ) to the tower , because he had perswaded the king against his minion , for which the barons of the realme , and especially sir henry lacy , sir guy , and sir aymery de valence , earle of lincolne , of warwick and pembroke , to whom the late king had given charge for his exile upon his death-bed , wrought so farre by their power , that contrary to the kings will , hee was avoyded the land , and banisht into ireland for that yeare , whither his majestie sent many secret messengers with rich gifts to comfort him , and made him chiefe ruler of that countrey . but in the third yeare of his reigne , divers grudges and discontents began to arise betwixt the king and his nobles , insomuch , that for quietnesse sake , and in hope of his amendment , he was againe repealed , but more and more increased in his insufferable insolence , insomuch , that having charge of all the kings jewels and treasure , he went to westminster , and out of the kings jewell-house tooke a table and a paire of trestles all of pure gold , and conveyed them ( with other precious gems ) out of the land , to the great exhausting and impoverishing of the same : by whose wanton effoeminacies , and loose conditions , he drew the king to many vitious courses , as adulteries , and the like : which mischiefes the lords seeing daily to increase , they tooke counsell againe at lincolne , and notwithstanding the kings main opposer , he was a second time confined into flanders , but in his fifth year was again sent for over , when not able to contain himselfe from his immoderate luxury , as he demeaned himselfe far more arrogantly than before , insomuch that he disdained and had in contempt all the peeres of the land , giving them much opprobrious and despightfull language , wherefore seeing there was no hope of his amendment , with an unanimous consent they vowed to rid the land of such a caterpiller , and soon after besieged him in the castle of scarborrow , and taking the fort they surprised him , and brought him to gaversed besides warwicke , and the nine and twentieth day of ●une smote off his head . thus was gods just doom against his pride , luxury , and avarice . but there succeeded him both in ambition and the kings favour , of our own natives , the two spencers , the father and the son , his great minions and favorites , who both in wealth , power , and pride , overtopt all the nobles of the land , commanding their soveraigne , and confounding the subjects , of whom you may reade in the records of the tower , that in the fourteenth year of this edward the second , hugh spencer the elder , for his riots and extortions being condemned by the commonalty , and expelled the land , an inventory of his estate being taken , it was found by inquisition that the said spencer had in sundry shires fifty nine mannours , and in his possession of his own goods and chattels , twenty eight thousand sheep , one thousand oxen and steeres , twelve hundred beeves with their calves , fourty mares with their coltes , one hundred and threescore drawing horses for the teame , two thousand hogges , three hundred bullockes , in his cellar fourty tonnes of wine , he had moreover six hundred bacons , and fourscore carcases of martinmasse beeves , six hundred muttons in larder , ten tonnes of sider , besides his provision of ale , ( for beer in these dayes was not known ) thirty six sackes of wooll , with a fair library of bookes , and other rich and costly utensils ; his armour , plate , jewels , and ready money , amounting to more than an hundred thousand pounds ; but what in the end became of all this mag●zine ? this spencer being after called home by the king , and restored to all his former estate , mauger the queen and the chief peeres of the realme , she with an army pursued the king , with these his proud favourites ; the father she surprised in bristow , ( which town the king had fortified and left unto his charge ) himselfe for his better safeguard flying with his son into wales , whither she pursued them , and se●sed upon them both , bringing sir hugh the elder , and sir hugh the younger to hereford , where upon the morrow following the feast of simon and iude , at bristow sir hugh spencer the father upon a publique scaffold lost his head , and his body was after buried at winchester ; and upon saint hugh's day following being the eighteenth of november was sir hugh his son drawn , hanged , and quartered at hereford and his head sent to london , and was set upon a pole amongst other traitours , of whom a poet of those times made this short epitaph . funis cum lignis à te miser ensis & ignis , hugo securis equus , abstulit omne decus . and thus paraphrased or interpreted in old english , suiting these times . with ropes wert thou bound , and on the gallowes hunge , and from thy body thine head with sword was kit , thy bowels in the fire were thrown , and burned long , thy body in four parts eke with axe was slit , with horse before drawn , few men pittying it , thus with these torments for thy sinnes sake , from thee wretched hugh , all worldly wealth was take . and these were remarkable judgements of such as being raised from humble and mean fortunes to high and eminent posture through pride and vainglory , attributed that to their own merit which is onely due to their maker . i come next to sir roger mortimer , who being highly puft up with the favour that he had from queen isabel , who in the minority of her young son edward swayed all , during the imprisonment of her husband edward the second , whether by the queenes consent or no , i dare not say , but of most assured truth it is , that this roger caused the king to be removed from kenelworth castle to the castle of barkley , where by his direction and command he was most bloodily and inhumanely murdered . after which edward his son ( the third of that name ) at the age of fifteen yeares was crowned king , but for a time kept in a kinde of pupillage under the queen and mortimer , betwixt whom there was suspected to have been too much familiarity , in whose power was all the management of state , and many things past by them to the great dishonour of the kingdom . this mortimer was by the king made earle of march , who imitated king arthur by keeping so many knights of the round table , to whom he allowed both meat and meanes , and bore himselfe in that high straine , that he had in contempt the greatest peeres in the land , but in processe of time he was surprised in votengham castle , and from thence sent prisoner to the tower of london , when a parliament being called in the fourth year of the king , he was convicted of five articles : first , of the murder of the king ; next , that he had dealt perfidiously betwixt our nation and the scots ; thirdly , that he received certain summes of money from sir thomas duglas , and caused to be delivered unto them the church called rugium , to their great advantage and englands prejudice ; fourthly , that he had got unlawfully into his possession much of the kings treasure , and wastfully mispent it ; and lastly , that he was more private with the queen than was to gods pleasure or the kings honour : of all which being convicted by the said parliament ; upon saint andrews day , next following he was drawn upon an hurdle to the common place of execution ( since called tiburne ) and there like a fellon and traitour upon the gallowes hanged , such is the end of greatnesse when it abandons goodnesse and honour , and opposeth it selfe against humility . great also were the arrogancies and insolencies of sir william scroop earle of wiltshire , and treasurer of england , sir iohn bushey , sir henry green , and others , in the time of richard the second , who by him greatly animated and incouraged , greatly vexed and oppressed the people , men advanced from the cottage to the court , and from basenesse to honour , who through their great pride forgetting from whence they came ; in their surplus of wealth , and height of ambition , were surprised in bristow by henry duke of lancaster ( as cankers and caterpillars of the common-wealth ) the son of iohn of gaunt , who then laid claim to the crown , and by him caused to be executed on a publike scaffold . infinite are gods threatning judgements to this purpose , of which there be infinite examples , but being loath to tire the reader with too much prolixity , i will conclude this tract against pride with one notable president as much ( if not more remarkable ) than any of the former . in the time of king henry the eighth , thomas wolsey archbishop of yorke and cardinall , had in his hall daily three tables or boards , mannaged by three principall officers ; a steward , who was alwayes a priest ; a treasurer , no lesse degreed than a knight ; and a controwler , who was by place an esquire ; he had also a cofferer , who was a doctor of divinity ; three marshals , three yeomen ushers in the hall , besides two groomes , and almners : in his kitchen belonging to the hall , two clerkes of the kitchin , a clerke controller , a surveyour of the dresser , a clerke of the spicery , ( and these kept a continuall messe in the hall ) two master-cookes , and of other cookes labourers and children of the kitchen twelve persons , four yeomen of the ordinary scullery , four yeomen of the silver scullery , two yeomen of the pastry , with two or three pastulers under the yeomen . in his privy kitchin he had a master-cook who wore alwayes satten and velvet with a great chain of gold about his necke , with two other yeomen and a groom , in the scalding-house a yeoman and two groomes , in the pantry two yeomen ; in the buttery two yeomen , two groomes , and two pages ; in the chandry , two yeomen ; in the wafery , two yeomen ; in the wardrobe of beddes , the master of the wardrobe , and ten other persons attending ; in the laundry , a yeoman , and a groom , thirty pages , two yeomen-purveyours , and one groom ; in the bake-house , a yeoman and two groomes ; in the wood-yard , a yoman and a groom ; in the barne one ; in the garden , a yeoman and two groomes ; a yeoman of his bardge , a master of his horse , a clerke of the stable , and a yeoman , a sadler , a farrier , a yeoman of his chariot , a sumptur-man , a yeoman of his stirrop , a muleter , and sixteen groomes of his stable , every one keeping foure geldings ; porters at his gate , two yeomen and two groomes ; in the almnery , a yeoman and a groom . in his chappell he had a dean , who was a great divine , and a man of excellent learning ; a subdean , a repeater of the quier , a gospeller , an epistoler , ten singing priests , a master of the children-quiristers , twelve seculars being singing men of the chappell , ten singing boyes with a servant to attend upon them ; in the revestry , a yeoman and two groomes , besides divers retainers who repaired to his palace at principall feasts . the rich furniture of his chappell almost exceeded apprehension , for jewels and sumptuous ornaments continually there used , where have been seene in a procession about the hall foure and fourty rich copes all of one suit , with crosses , and candlestickes , and other furniture of great value ; he had moreover two crosse-bearers , and two pillar-bearers in his great-chamber ; and in his privy-chamber , a chamberlain and a vice-chamberlain , twelve gentlemen-ushers , besides one continually in his privy-chamber , and six gentlemen-waiters , he had ten lords to attend him , and every one had two gentlemen to attend upon them , onely the earle of derby had five allowed him ; he had of gentlemen , cup-bearers , carvers , sewers , and the like , to the number of fourty persons , six yeomenushers , eight groomes , and yeomen that daily waited in his chamber fourty five . sixteen doctours and chaplaines besides those of his chappell continually waited at his trencher , with the clerke of the closet , two secretaries , two clerkes of the signet , and four counsellours learned in the lawes , and for as much as it was necessary , for divers officers of the chancery to attend him ; namely , the clerke of the crown , a riding clerke , a clerke of the hamper , a clerke of the wax , and a clerke of checke ; he gave meanes and allowance to them all ; he had also four footmen cloathed in rich coates with his armes imbroidered upon them ; an herald at armes , a serjeant at armes , a physitian , an apothecary , four chief musitians with their consort , a keeper of his tents , an armourer , an instructer of his wards , two yeomen of his wardrobe of robes , and a keeper of his chamber continually in the court ; he had moreover in his house the surveyour of yorke , a clerke of the green-cloath , and all these were with him uprising and down-lying , and dieted at his charge ; he kept in his great-chamber a continuall table for the chamberers and gentlemen-officers , with a messe of young lords , and another of young gentlemen ; nor was there any officers gentlemen or other persons of account , but were allowed some one , some two , some three servants to attend them , which no question grew to a mighty number , besides officers extraordinary , retainers and sutors who might come freely and dine in the hall without any to contradict them : and thus far out of his checke role , whereby we see his exceeding greatnesse , but of which grew such pride , that he blushed not to prefer himselfe before his soveraigne , in these words , ego & rex meus , i and my king. but to conclude with him , this potent prelate falling after into a praemunire , forfeited his whole estate to the crown , and then ( though late ) confessing , that if he had sought so much to honour god as he had strived to honour his king , he might still have continued in his revenew eminently : and being deprived of all his power and pompe , riches and substance , and brought almost to the extremest indigence and penury , being sent for from yorke to london , ( as some have supposed to answer for his life ) he fell sicke by the way , and in a poor friery ended his wretched dayes not without suspition of poyson ; and such have been gods judgements from the beginning against this first and capital of the seven mortall sinnes called pride , of which i cease to write further , and proceed to the second . chap. ii. of gods just judgements inflicted upon envious persons . envy is defined to be a grievance and sorrow for the thriving and prosperity of others , who in his heart would kill the happinesse of his neighbour , and before god is held no better than an homicide , the hebrews call it kineah and kanno , which is emulation or envy , in which we are said four wayes to offend ; first , when we grieve at the good estate or fortune of another man , as fearing because of his ability , he may be also willing to endamage us or others . secondly , when we repine at another mans felicity , because we have not what he hath , nor abound with the like abundance and riches , and this the philosopher cales zelus , and the first may be in some kinde held laudable , if we emulate a man for his vertues and goodnesse seeking by imitating to exceed them , but if it be for temporall goods it may be brought within the compasse of sin . the third is , when we maligne another man , because he injoyes these temporall blessings which he doth not deserve , and such vexation , because it is concerning riches and honour , which happen both to the worthy and unworthy alike , by the philosopher it is called nemesis , which though aristotle approves , yet our christian religion will not allow . the fourth is , when we are sad and troubled at our neighbours increase in wealth and substance , because he exceedeth us , and we are not so rich nor so well possessed as he ; and this is plain envy in her own naturall and absolute colours , and is alwayes evill , and is a mortiferous sin , because we grieve at that at which we ought to rejoyce ; namely , the prosperity of our neighbour , and this the schoolmen distinguish into three branches , mortall , veniall , capitall . that is called mortall , when it is hatched and premeditated , nay prosecuted by the consent of reason , because it directly opposeth the charity due from us to our neighbour . that which is called veniall , is an emulation bred meerly in sensuality or wantonnesse , when there was no preceding of the consent of reason : and as they are the first motions , so they are held to be idle and imperfect . the third is called capitall , because from it ariseth susurratio , that is , a muttering or murmuring behinde ones backe , striving to darken or ecclypse the reputation or good name of another in secret . next detraction , when openly we scandall or revile any man to lessen his worth , or darken his glory . then exultation , when we triumph or rejoyce in the disastre or distresse of our neighbour . next affliction , when we are grieved and discontented at his prosperity . and lastly , od●um , or hate , by which we are not onely sadded and molested at his happinesse , but withall we insidiate his estate , or malevolently desire his ruine . frequent are the texts in the holy scripture , against this sin of envy , and sundry examples to shew it hath been even from the beginning , and so continued through all succeeding ages : it was betwixt the two first brothers , for we reade genesis 4. 5. because god accepted abels offering , and despised that of cain , he was exceeding wroth , and his countenance fell down : ( among strangers ) because isaac had flockes of sheep and heards of cattell , and a mighty houshold , therefore the philistims had envie at him , insomuch that they stopped and filled up with earth all the wells which his fathers servants digged in his father abrahams time , &c. betwixt sisters , when raechel saw that she bare iaacob no children , she envyed her sister , and said unto her husband , give me children or i die . in iosephs brethren , who when they saw that their father iacob loved him more then them , they hated him , and could not speake peaceably unto him ; and when he dreamed a dreame and told it his brethren , the text saith , they hated him the more : against which you shall reade , levit. 19. 17. thou shalt not hate thy brother in thine heart , but thou shalt plainly rebuke thy neighbour , and suffer him not to sinne . thou shalt not avenge , nor be mindfull of wrong against the children of thy people , but shalt love thy neighbour as thy selfe : i am the lord. we finde in the twelfth of numbers , that when aaron and miriam murmured against moses , because he had married a woman of ethiopia , the lord was therefore angry with them , and immediately miriam was strook with a leprosie white as snow . saul envyed david , because the virgines in their songs and dances , gave to him but the honour of killing thousands , and to david ten thousands . in eliab the brother of david , who when he spake unto the men that stood with him , and said , what shall be done to him that killeth this philistime , ( meaning goliah ) and taketh away the shame from israel , &c. eliab this hearing was very angry with david , and said , why camest thou downe hither ? and with whom whom hast thou left those few sheepe in the wildernesse ? i know the pride and the malice of thine heart , that thou art come downe to see the battaile : in sanballat and tobias , who envyed and hindered the building of the temple , as you may reade in nehemiah . in the princes and officers of darius , dan. 6. 4. who sought an occasion against him concerning the kingdome , but they could finde no fault ; for he was so faithfull , that no blame could bee found in him . come to the new testament , or gospell : in the pharisees , mat 9. 11. who said to the disciples of jesus , why eateth your master with publicans and sinners ? again , luke 19. 39. then some of the pharisees said unto him , master , rebuke thy disciples . in the disciples of iohn , mat. 9. 14. then came the disciples of iohn to him , saying , why doe we and the pharisees fast often , but thy disciples fast not ? in the chiefe priests and scribes , matth. 21. 15. who when they saw the marvels that hee did , and the children crying in the temple , hosanna to the sonne of david , they disdained . in the jewes ; who when they were gathered together , and pilat said unto them , whether will you that i let loose unto you , barabbas , or iesus which is called christ ? they said barabbas . in the brother of the prodigall , luke 15. 25. now the elder brother was in the field , and when hee came neare unto the house and heard musicke and dancing , he called to one of his servants and asked what these things meant ? and hee said unto him , thy brother is come , and thy father hath killed the fat calfe , because he hath received him safe and sound : then hee was angry and would not goe in ; therefore came his father out and intreated him , &c. in the high priests and pharisees , iohn 11. 47. who gathered a counsell and said , what shall we doe , for this man doth many miracles ? if we let him thus alone , all men will beleeve in him , and the romans will come and take away both our place and the nation . then caiphas the high priest stood up and said , ye perceive nothing at all ; nor doe you consider that it is expedient for us that one man die for the people , and the rest perish not . in the rulers , elders , and scribes , acts 5. 17. then the chiefe priest rose up , and all that were with him ( which was the sect of the sadduces ) and were full of indignation , and laid hands on the apostles , and put them in the common prison , &c. and thus you see how envy hath beene in all ages : and most fitting it is that i first shew you the nature and condition of the sinne , before i come to the judgements inflicted upon it . this envy shooteth at others , and woundeth her selfe : lyons are knowne by their clawes , ravens by their feathers , cocks by their spu●res , and envious men by their manners ; who ( like syrian dogges ) barke at the starres , and spurne at what they cannot reach ; and is like lightning , which in the duskiest myst , or darkest fogge , will plainliest appeare . envy is the daughter of pride , the mother of slaughter and strage , the innovator of sedition , and the perpetuall tormentor of vertue : she is moreover the slime and impostume of the soule , a daily corrasive to him in whom she abideth ; a venome , a poyson , a mercury or quicksilver , which consumeth the flesh , and dryes up the bones : and of vices it is said , envy to be the most generall , pride the greatest , and lust the foulest . the envyed man doth many times forget , but the envious man doth never spare to prosecute ; and as griefe or paine is a disease of the body , so malice is the malady of the soule . it is a meere slave to its owne affections , and is found alwayes to waite at vertues elbow . alanus de plancta naturae with great elegancy saith thus : to the envious man anothers prosperity is his adversity , their adversity his prosperity : at their mirth they are sad , and in their sorrow they rejoyce : they imagine their owne riches to subsist in other mens poverty , and their poverty to be in other mens riches . the serenity of their neighbours fame they endeavour either by detraction to eclipse , or by silence to conceale . inglorious envy striveth to deface the glory of wisedome ; then which , no monster more monstrous , no dammage more dammageous , no torment more torturous , no sinne more contagious ; of blindnesse it is the abysse , the spurre to contention , the sting of corruption , the motions whereof are adversaries to humane tranquillity , of mundane temptations the instigators and inciters ; of a labouring minde the vigilant enemies , and of common peace and amity the combustuous disturbers . we reade proverb . 17. a seditious person seeketh onely evill , and a cruell messenger shall be sent against him . he that rewardeth evill for good , evill shall not depart from his house . the froward heart findeth no good , and he that hath a naughty tongue falleth into evill . and prov. 28. a man with a wicked or envious eye hasteth to riches , and knoweth not that poverty shall come upon him wisdom . 1. 9. inquisition shall be made for the thoughts of the ungodly , and the sound of the words shall come unto god for the correction of his iniquities : therefore beware of murmuring which profiteth nothing , and refraine thy tongue from slander ; for there is no word so secret that shall goe for nought , and the mouth that speaketh lyes slayeth the soule . it is the counsell of the wise man : eate not the bread of him that is envious , or hath an evill eye , neither desire his d 〈…〉 meates ; for ( as though he thought it in his heart ) bee will say , eate and drinke , but his heart is not with thee : thou sh 〈…〉 t vomit the ●arsel● that thou hast 〈◊〉 , and thou shalt lose thy sweet words , &c. the booke of wisdome 〈◊〉 us that through envy of the devill came death into the world , and they that hold of his side prove it : therefore let us be advised by saint peter , who in the second chapter of his first epistle saith , wherefore laying aside all malitiousnesse , and all guile , and dissimulation , and envy ; and evill speaking as new borne babes , desire that sincere milke of the word , that yee may grow thereby &c. but from the discovery of the foulenesse of the sinne , i come now to shew what severall judgements have beene inflicted upon it . and first to search forraine histories before we come to fearefull and tragicall examples , moderne and domestick of our owne , ( that the one may the better illustrate and set off the other . i begin with that incestuous brood of thebes , the two brothers eteocles and polynices , whose father oedipus , ignorant of his owne naturall parents , and having first most unfortunately slaine his owne father , and after retyring himselfe to thebes , by the solution of sphinxes riddle , married with his owne mother iocasta ( neither of them knowing their proximity in bloud ) and by that match swayed the kingdome : together with those two before-named sonnes , and two daughters , antigone and ismene , which he had by her . but at length having knowledge of that incestuous match made with his mother , he in griefe thereof with his nayles pulled out his owne eyes , and she in despaire strangled her selfe : after which the kingdome falling to the two brothers ; they first agreed to raigne monethly , and then yearely by turnes ; but soone after there grew such malitious envy betwixt them , that whatsoever the one did in his regency , the other when the power came into his hands , utterly abrogated and disanull'd , making new lawes , to the former quite contrary ; which also lasted but a moneth : for then the succeeder paid the resigner in his owne coyne . upon this grew faction , and divers partisans on either side ; some favouring the one , and some affecting the other ; in the end from threatnings and braves , it came to battaile and blowes ; in which the two brothers encountering hand to hand , in a single duell they interchangably slew one another ; whose envy in life was so irreconcilable and invererate , that it appeared after their deaths : for their two bodies being brought to be burnt in one funerall pile , the very flame was seene to divide it selfe , and burne in two parts , suting to their opposite soules and contrary conditions . another example of gods judgements against envy , greece affordeth us . perseus the sonne of philip , king of macedon : ( but not that philip who was father to alexander the great ) hee had an elder brother whose name was demetrius , a man of most approved honesty , and imitable condition ; whose knowne vertues his younger brother , of a malevolent and cumbred spirit much envying , framed a most scandalous and detracting inditement against him ; pretending that he had privately insidiated his fathers life and kingdom , and sold them both unto his enemies the romans ; of which by suborned witnesses , he had made such proofe , ( and bribing to that purpose ) prevailed so farre , that he was convented , convicted , and condemned , and most innocently suffered the rigout of the law , by having his head strooke off : but the king having had notice of these barbarous and injust proceedings , surprised with excesse of griefe , died not long after ; and this malicious fratricide succeeded in the kingdome : who now having all things answerable to his own desires , thinking macedonia too narrow a limit for his unbounded ambition ; he in great presumption not onely opposed , but invaded the roman empire , whose envy and detraction against his brother god thus punished : he drew him with all his puissant army neare unto the river of danubius ; where being encountred by the roman consul aemilius , he and his whole hoast were cut to pieces , and utterly ruined ; insomuch , that the power of the macedonians being utterly confounded , it became after subject and tributary to the roman empire : and thus his defamatory destruction conspired against another , fell upon his owne head ; and is still registred to his perpetuall shame and inflamy . it is reported of the roman emperour caligula , who was a man of infinite vices , that he never spared man in his rage , not woman in his lust , to whom sisters and strangers were alike ; he was so infected with this vice of envy , that in contempt of the most noble families in rome , from the torquati hee tooke the honour of wearing golden chains ; from the cin●innats , ( so called for their crisped and curled looks ) he tooke their haire , and caused them to be shorne to the skull ; and so of others : besides , from 〈◊〉 pompe●●s he caused the denomination of great to be taken away ; and aesius proculeus a very beautifull young man , because hee was for feature and favour preferred before him , he caused to be murdered : for which and other like vices hee was deposed from the imperiall purple , and put to a most base , wretched , and ignoble death . antoninus and geta were the two sonnes of the emperour severus , betwixt whom he divided the empire after his death . to antoninus was all europe allotted , and whole asia was the possession and patrimony of geta. bizantium kept a great garrison of souldiers for antoninus , and caloedon a citie of bythinia was the place of strength , to which geta trusted ; besides , the two great cities of antioch and alexandria were the royall and kingly feats for geta , and mauritania and numidia for antoninus ; who was of a dangerous and divelish nature ; but geta of a very curteous and affable temperature : for which he was the more envyed by the elder , and his attrocities and inhumanities as much disaffected by the younger . by which mutuall enmity those glorious victories which sever●s atchieved , and after by concord and peace enjoyed , to the great advancement of the empire ; were now almost wholly ruined . the empresse their mother fore-seeing some great and eminent disaster , gave them often very matron and pious admonitions , exhorting them to unity and concord ; but her indulgent and wholesome counsell nothing prevailed with them , for daily their discord , hatred , and bloudy practises increased , and the one was so jealous of the other , that they durst not eate nor drinke together for feare of poyson . in this mutuall feare they continued , till at the length antoninus grew so sicke of his brothers generall love and welfare , that his ambition is now to be the sole possessour of the whole empire ; and therefore in the dead of night , with other of his assasinates , he violently broke open his brothers chamber , and basely murdered him , even in the sight and presence of their mother ; not thinking hee was throughly dead , till he had cut the head from the body : this done , he excused the fact to the souldiers , and with large donatives so insinuated into their favours , that never was found who so much as repined at what was done ; nor was he sooner well seated in the throne imperiall , but he caused all the friends , well-wishers , and acquaintance of geta to be most cruelly put to death , sparing neither degree , age , nor sex , so that not one remained alive in the common-weale of rome : most of the rich senatours he caused to be slaine , and their forfeited wealth he distributed amongst his souldiers , who supported him in all his villanies ; he slew his owne wife the daughter of plantianus , and the sonne of pertinax : and such was his hatred to geta being dead , that he destroyed all the praefects , proconsuls , governours , and officers throughout asia , who had by him beene promoted to honour . but after all his rapes , incests , and ryots , murders and massacres , as possest with all the horrid and abhominable vices that have any name : as his life was detestable , so was his death remarkable ; being in the midst of his sinnes , without any repertance was most wretchedly slaine by his souldiers , at the instigation of macrinus after emperour . supplantation is one of the branches of envy , concerning which i have read an history to this purpose . a roman emperour in those dayes , before any christianity was professed amongst them , living in peace and tranquillity , and no sedition or insurrection being made in any of his dominions , so that the practise of armes was quite left off , and almost forgot : this emperour had a noble prince to his sonne , naturally inclined to prowesse and manhood , and wholly addicted to martiall exercises . but finding no imployment at home , he had a great desire to know what mil●tary exercises were abroad : wherefore making choyce of one gentleman to be his friend and companion , whom hee valued as a second selfe , furnisht with gold and treasure sufficient , unknowne to any , betooke themselves to sea ; and after much perillous navigation they landed in persia , at such time as the soldan had warres with the caliph of aegypt . the prince with his companion ( concealing his birth and countrey ) put himselfe under the soldans service , in which he so bravely demeaned himselfe , that he grew remarkable through the army , and none in all the hoast was able to compare with him in daring or doing , he so farre transcended them all : insomuch , that by his valour the soldan had many brave victories ; and having but one onely daughter , a lady of incomparable beauty , he had a secret purpose to take an advantage to bestow her upon him , with all the royalties of scepter , sword , crowne , and dominion after his decease . in processe it so happened , that in a dreadfull battaile fought betwixt the persians and aegyptians , the soldan was mortally wounded in the eye with an arrow ; yet his body he yet living , was safely brought to his tent by this roman prince , who before his death drew out a ring of great value , and gave it unto him , saying , my onely daughter upon my paternall benediction hath vowed and sworne , that whosoever shall deliver this ring from me to her , shee will without any scruple or evasion , accept him for her husband : and this i freely bestow on thee , and with these last words he expired . whose funerall being performed , and by his death the warres ended , the prince with this ring retires himselfe with his companion towards grand kayre , and by the way revealed unto his friend all that had past betwixt him and the soldan , concerning the princesse , and withall shewed him the ring ; who most perfidiously watching his opportunity in the night , whilest the prince was fast sleeping , he stole away the ring : and poasting to the court , presented it to the lady , who accepting both of it and him , the false imposter had her to wife , and was crowned king of persia. for which affront , not able to right himselfe , his great spirit was so afflicted , that he grew into a dangerous and deadly feaver ; yet before his death he writ a letter , and sent it to his father and the senate , in which he discovered the whole passage of the businesse as is before related , and then died : who by embassadours informing the queene and the state of persia , the truth of all which was confirmed by the dying princes letter . the impostor at length confessed all , but because he had been their king , the state would not put him to death or torture , but delivered him to the roman embassadors to dispose of him at their pleasure : who carrying him to rome with the body of the dead prince , he was doomed to be shut alive into the princes sepulchre , where the trayterous wretch most miserably finished his dayes . a second to the like purpose wee reade in the history of the popes : which tells us that pope nicholas being dead , one celestine , a man of a sincere and innocuous life and conversation , was by a common suffrage advanced to the papacie , who bore himselfe with all humility and piety ; whose godly life one of the proud cardinals envying , and ayming to supplant him , hee preferred a young kinsman of his to waite in his chamber ; who growing in favour with his holinesse , the cardinall gave him a long trunke of brasse , through which hee whispered in the popes eare divers times when he was slumbering , that it was gods will , and for his soules safety , to resigne the father-hood over to some others , and himselfe to lead a private religious life ; which being often done , took in him such impression , as in a publike consistory he told them what revelation he had from heaven : humbly desiring , that with their good love and leave he might resigne his great charge , and betake himselfe to a private and monastick life ; which motion this cardinall seconded , and by bribery and gifts ( having many friends ) and partisans on his side , by his voluntary resignement was elected pope in his steed by the name of boniface . who now attaining to the height of his wishes , and being feised of the tripple diadem , was not ashamed openly to boast how fraudulently hee came to that high ecclesiasticall honour , growing therewith more proud , haughty , and insolent , insomuch , that he pick● a quarrell with lewis king of france ; and would have forced his personall appearance to acknowledge him for his supreame father and master ; which because the king denyed , he excommunicated his clergy , and interdicted his realme , curfing him and his subjects with bell , booke , and candle : but at length the king , troubled and tyred with his so many contumacies , sent a knight called sir guillam de langaret with a troope of souldiers , who so well awaited their opportunity , that as the pope was riding from avignon to one of his castles in provence called poursorge , he surprised him , and brought him prisoner into france , then put him into a strong tower , where for want of food he was forced to eate the flesh from his armes , and so died● of whom the story gives this character , that he estred into the papacie like a fox , that he ruled like a lyon , and in the end died like a dogge . nero caesar who had all the seaven deadly sinnes predominant in him , even in his minority and first comming to the empire , was in a high measure worthily as●●●st and branded with this horrid and abhominable vice of envy ; who when cesar germanicus , a prince of great hope and expectation , on whom all the eyes of rome were fixt , was made competitor with him in the empite , 〈◊〉 ●ligning his greatnesse and goodnesse though his neare kinsman : he with his owne hands tempered a strong and mo●●●serous poyson , and most 〈…〉 ously inviting him to a feast , in the height of all their 〈◊〉 and 〈◊〉 , he caused that deadly draught to be minist●ed unto him : which he had no sooner tasted , but immediately he sunke from his seat , and fell downe dead at the table ; at which all the guests being startled and amazed ; nero the master of the feast put it off with this sleight saying onely , remove the body into some withdrawing roome , and let it be buried according to the custome of romans : but how god revenged this and other his inhumanities , you may reade in his wretched and unlamented death , in the former tractate expressed . macrinus who had murdered antoninus the brother of geta , attaining to the empire , when he had raigned one yeare , his head was cut off in calcedon a citie of bythinia , with his sonne diadumenus , whom in his life-time he had made competitor with him in the empire . bassianus , otherwise called heliogabalus , the sonne of semiamira , succeeded in the empire ; he was first a priest of the sunne , and after by meanes of his grandmother mesa ( a rich and potent woman ) was made emperour ; who though a young man of an extraordinary aspect and feature , able to attract the loves and affections of all men , yet was he inwardly infected with the contagion of all the vices that could be named : insomuch , that in all his actions he rather appeared a monster then a man , so that hee grew not onely despised , but hatefull to the people . which the wise lady mesa seeing , and fearing his fall , and in his , her owne ruine ; as farre as she could she excused his grossest crimes , laying the fault upon the tendernesse of his youth ; and wrought so , that by his consent alexianus who was the sonne of mammea , her daughter was admitted companion with him in the empire , which alexianus after called alexander severus , was a wise and prudent prince , whose vertue had gained him the generall love of the senate and people ; for which heliogabalus so envied him ( for vice and vertue are still in opposition ) that he made many attempts to poyson him , which by the care of mesa and mammea , were prevented . but how was this envy punished ? the people seised upon heliogabalus , with his mother semiamira , and dragging their bodies through the chiefe streets of rome , having after torne them piece-meale ; would not affoord them the honour of buriall , but cast their quarters into the common jakes , that stood upon the river tiber. neither have women beene free from this rankorous sinne of envy , as appeareth by the story following ; and shall be made more apparant hereafter . this prince alexander severus afore-named , all the time that his grandmother mesa lived , who suffered none but grave and wise men to be about him ; ( insomuch that no emperour before or after him could be said to exceed him in all these attributes that belong to an imperiall monarch ) was both beloved and feared : but she being dead , his mother mammea grew to that height of pride , covetousnesse , and envy , that his indulgent sufferance of her ambition was a great , and the sole blemish of his government , who comming to maturity , and the empire now setled in his owne hands , he tooke to wife a daughter of one of the most noblest senators of rome , which was also by his mothers consent : but when this lady came to take upon her the state of an empresse , mammea , who challenged that title solely to her selfe , malitiously envying her estate ; wrought so , that first the father of the new empresse was put to death : and so terrible was her commandement , and her majestie so much dreaded , that she banished both from the court and the bed of the emperour the innocent empresse , unto the uttermost coasts of africa . thus was alexander out of a milde and gentle nature , swayed and over-ruled by his mother , which was the occasion of both their ruines : for maximi●us a thracian , borne of base parentage , his father being a shepheard , and preferred by alexander to eminent place in the warres ; taking the advantage of the murmuring of the people and souldiers , and the covetousnesse and envy of the mother , most treacherously conspired against his lord and master , the same barbarously and cruelly flew them both , and by their death aspired unto the imperiall purple . the french chronicles speake of one prince cranne , the sonne of clotharius , who having raigned forty five yeares at soissons , now called the belgick gant , upon the decease of his elder brother childebert , who died without issue male , was proclaimed the seventh king of france . this cranne ( on whom that may be truly construed of the poet , filius ante diem patrios inquirit in annos , ) was sicke of his fathers life , envying and grieving that he kept him so long from the crowne : but wanting meanes to make him away privately by poyson , or the like , because his servants about him were faithfull , and not to be corrupted ; he therefore opposed him by publike hostility , incensing his unkle childebert against him , who supported him in all his insolencies against his father . but childebert being dead , and he now wanting his great support , was forc't to mediate his peace with his father , who upon his submission tooke him to grace , and gave him his free pardon : but his former heart burning envy still boyling in his breast , he fell into a second rebellion ; yet finding the successe of his bad attempts to grow still worse and worse , as his last refuge , hee fled to the prince or duke of the brittons , ( whom some call conobee , others canubo , ) who undertooke to secure him from the pursute of his father : whereupon clotharius with his army invaded that countrey , and joyned battaile with the prince and his sonne , in which the brittons lost the day ; their army was routed , the prince slaine and cranne taken prisoner , of whom his father having seised , hee caused him to be shut up in an house , and with his wife and children to be burnt to death ; a just judgement from heaven , but a cruell sentence from a father ; who that very day twelve-moneth after died , being the one and fiftyeth yeare of his raigne . i come now to our moderne histories . ferrex and porrex joyntly succeeded their father gorboduc in the governement of this land of brittaine , in the yeare of the world foure thousand seaven hundred and eleven ; and continued in love and amity for a season : but in the end , envy the mother of all misorder and mischiefe so farre prevailed with them , that the one began to maligne the others estate ; insomuch , that they both studied and devised to supplant each other , thereby to gaine the entire supremacy , which first brake out in porrex , who gathering an army unknowne to his brother , thought suddenly to surprise and kill him : of which he having notice , and yet not able for the present to provide for opposition , he was forced to fly into france ; where craving ayde , he was supplyed with a sufficient hoast of galls : with which , landing in england , he gave his brother porrex battaile , defeated his army , and slew him in the field : ferrex proud of his victory retyred himself to his tent , whither his mother midan came by night , with some of her women ; and being freely admitted to the place where he lay sleeping , she with the rest most cruelly murdered him , and after cut his body into small pieces , causing them to be scattered in the field : and in these two brothers ended the line of brute . thus you see a most dreadfull judgement against envy , as well in the vanquisht as the victor ; but the greatest in the last : to be so cruelly murdered , rather by a monster then a mother . morindus was the bastard sonne of flavius king of brittaine , by his concubine fanguestela ; and was inaugurated in the yeare of the world one thousand eight hundred fourescore and ten , and made governour of the land : the chronicle reports him to have beene of a comely and beautifull personage , of liberall gifts , having an active body , and a most daring spirit , and strength withall above any peere or subject in the land ; but as a grievous staine and blemish to all these good parts and endowments , hee was of an envious condition , and cruell disposition , for he grew jealous of all such as either were great in wealth , or gracious in the court for any noble vertue : for the first , hee had a way to confiscate their estate ; and the latter he so suppressed , that they never came into favour , or grew to preferment : being further so subject to wrath , that whosoever crost or vexed him , he would suddenly slay with his owne hands . afterward his land being invaded by a prince of mauritania , he met him in battaile , and chased him to the sea , taking many prisoners : whom , to satisfie this cruelty and tyranny , he caused to be put to death in his presence and sight , with severall sorts of torments ; by heading , killing , hanging , burning , drowning , and other kindes of execution : but at the length ( as testifieth guido de columna and others ) this morindus whom our english chronicles call morwith , walking by the sea side , and spying a dreadfull monster upon the shore , he out of his bold and kingly prowesse , assaying to kill the beast , after a long fight was devoured and swallowed by the monster , when he had eight yeares governed the land ; which was a most strange and remarkable judgement . envy and dissension was the first bondaging of this our free and noble nation , in becomming tributary to the romans : king lud of famous memory being dead , during the minority of his two sonnes , androgeus and tenantius ; cassibelan the brother to lud was made king in the yeare of the world , five thousand one hundred forty two , who was a prince , noble , bountifull , just , and valorous : when the young princes came to yeares of discretion , hee gave to androgeus the elder the citie of london , with the earledome of kent ; and to tenantius the younger , the dukedome of cornewall . in this season iulius caesar being in the warres of france , and beholding the white cliffes and rocks by dover , demanded of the gauls whether it were inhabited or no ? or by whom ? being satisfied of his demand , hee first exhorted the brittaines by writing , to pay tribute to the romans : to whom cassibelan returned a short and sharpe answer ; with which caesar much incensed , makes ready his navy and people : but when they should have landed , they found long and sharpe stakes pitcht by the brittons , which put them to great trouble and danger ; yet at length gaining the shore , cassibelan with a strong army of brittans gave them battaile , and beat them to their shippes . notwithstanding , caesar soone after made a second invasion , with a greater power , and had the like brave repulse , to his great dishonour . for which double victory cassibelan having first given great thankes to the gods , assembled his lords and peeres to feast them ; and held sundry triumphs and sports : amongst which , two young knights , one nephew to the king , called herilda ; and the other euelinus , allyed to androgeus ; made a challenge for wrastling : in the performing of which exercise they grew to words , and from words to blowes , so that parties were made , and in this tumult herilda was slaine ; whose death the king tooke heinously , and sent to his nephew androgeus , that euelinus might be delivered up , to know how he could acquit himselfe of the murder ; which androgeus denying , the king gave him to understand , that it was in his power to chastise his presumption ; which the other fearing , sent to iulius caesar , not onely letters , but thirty hostages , ( to assure him of his fidelity ) that if hee would make a third attempt for brittaine , he would ayde him with a puissant army : of which caesar gladly accepting , with a strong hoast landed , and encamped himselfe neare unto canterbury ; of which when cassibelan had notice , he marched towards him , and betwixt them was fought a strong and bloudy battaile , where many were slaine on either side , and the day likely to incline to the brittons , when on the sudden androgeus came in with fresh forces , by which the wearied souldiers were compelled to forsake the field , and gave place to the romans , who slew them without mercy ; so that cassibelan , with those few that were left , retired himselfe to places of safety . whose valour caesar admiring , would not prosecute his victory any further for the present , but offered him peace , conditionally that he should pay a yearely tribute of three thousand pounds to the romans ; which conditions cassibelan accepted , and still continued king ; and androgeus who had so basely betrayed his countrey , not daring to trust his owne nation , whom in so high a nature he had injured , abandoned the realme , and went with caesar. now if any shall aske me where were gods dreadfull judgements in all this ? i answer , what greater , then for a free nation to lose their immunities , and become tributary and vassals to strangers ; from which they were not freed many hundred yeares after . long after this constantine was made king , and left three sonnes behinde him : constantine the eldest ( because he was of a very milde and gentle temper , and no way addicted to any martiall exercise ) hee put into a religious house , called saint swithens abbey , and made him a monke : his two other sonnes were aurelius ambrosius , and vter , sirnamed pendragon . but constantine the father being trayterously murdered , one vortiger , who then was the most potent peere in the land ; tooke constantine the eldest sonne out of the monastery , and made him king onely in name , for he himselfe swayed the government of the kingdome , with all the power that belonged to a crowne and scepter . yet not with that contented , he envied the state of the innocent king ; and though he had all the power , yet he could not content himselfe without the title ; and therefore placed a guard of an hundred picts and scots about the kings person , and having ingrossed into his hands the greatest part of the kings treasury , hee was so bountifull to those strangers , that they feared not to say openly that be better deserved to be king then constantine ; and waiting their best advantageous opportunity , murdered him : whose head being presented to vortiger , then at london , he made much seeming sorrow for his death ; and to acquit himselfe of the act , caused all those hundred knights to be beheaded : by which the people holding him innocent , crowned him king , when the other had raigned about five yeares : and this his coronation caused those that had the keeping of the two younger brothers , aurelius and vter , to flie with them into little brittain , where they remained long after : but as a just reward of this trayterous supplantation , hee was never after in any peace or quietnesse , his land being alwayes in combustion and trouble ; his peeres suspecting him of the death of the king , made insurrection against him ; insomuch that he was forced to sollicite aide of the saxons : who though they helped him for the present ; after , of his friends they grew to be his enemies , and were too mighty for him : so that when he had raigned in great molestation and trouble sixteen years , the brittaines deprived him of all kingly dignity , and crowned his eldest sonne vor●imerus in his stead . who when he had in many battailes overcome the saxons , and had almost quite expulsed them the land , he was poysoned by his stepmother r●waine , when he had gloriously and victoriously seaven yeares governed the land , and his father vortimer was againe made king , who was after twice taking prisoner by hengest king of the saxons , and his peeres and nobles cruelly butchered in his presence . at length the two younger brothers of constantine invaded the land , being aided by the distressed brittains , and pursued him into wales , where hee and divers of his complices fortified themselves in a strong castle ; which castle the two brothers with their army besieged , and after many vaine assaults , ( it being valiantly defended ) with wilde-fire they burned and consumed the fort , together with vortiger , and all his souldiers and servants . worthy it is to observe by how many severall kinde of judgements this sinne of envy hath beene punisht , as in the former examples is made apparant : namely , by the single sword , by battaile , by poysoning , strangling , heading , torturing , by murdering and cutting to pieces , by being swallowed up of monsters ; the living to be buried with the dead , by famishing in prison , by being torne piece-meale , and the bleeding limbes cast into common privies : some burnt with ordinary fire , others with wilde-fire ; the brother murdering the brother , and the mother the sonne ; the bondage and vassalling of nations , &c. which sinne , though for the commonnesse and familiarity it hath amongst us , is scarce minded , or thought upon ; ( because many who are envious may so hide it , that they may appeare honest withall ; ) yet is this hypocrisie no excuse , for you see how hatefull it is in the eyes of the creator , by so many visible punishments thereof . but i proceed . after many dreadfull battailes fought ( and not without great effusion of bloud ) betwixt edmund , sirnamed for his strength and valour iron-side , the sonne of ethelstane , and canutus the sonne of swanus , during this warre betwixt those martiall princes , to the great desolation of the realme , and mortality of the people ; it was agreed betwixt the two generals to conclude the difference in a single duell : the place where this should be performed was in an i le called olney , neare unto glocester , incompast with the water of the severne : in which place at the day appointed both the champions met , without any company or assistance ; and both the hoasts stood as spectators without the isle , there awaiting the fortune of the battaile : where the princes first proved one another with sharpe speares , and they being broken , with keene cutting swords ; where after a long fierce combate , both being almost tyred , by giving and receiving of hard and ponderous blowes , at length ( the first motion comming from canutus ) they began to parle ; and lastly to accord , friendly kissing and embracing each other : and soone after , by the advise of both their counsels , they made an equall partition of the land betwixt them ; and during their naturall lives lived together , and loved as brothers . but there was one e●ri●us duke of mercia , of whom my author gives this character : a man of base and low birth , but raised by favour to wealth and honour ; subtile of wi● , but false of turning ; eloquent of speech , but perfidious both in thought and promise ; who in all his actions complyed with the danes , to the dammage of his owne countrey men ; and yet with smooth language , protestations , and false oathes , could fashion his excuse at his pleasure . this false traytor , in whose heart the serpent of envy and base conspiracy ever burned , ●t length breaking out into flame against his owne prince iron-side , ( for what cause is not knowne ) and thinking to get the grace and favour of canutus , he so awaited his opportunity , that hee most treacherously slew his king and master iron-side . which done , thinking thereby to be greatly exalted , he poasted in all haste to canutus , shewing him what he had done for his love ; and saluted him by the stile of sole king of england : which , when the prince of danes had well understood , and pondering what from his owne mouth he had confest , like a just and wise prince , he answered him after this manner ; since ed●●c●s thou hast ( for the love thou sayest thou bearest unto me ) slaine thy naturall lord and king , whom i most loved , i shall in requitall exalt thy head above all the lords ( thy fellow peeres ) of england , and forthwith commanded him to be taken , and his head to be strook off and pitcht upon a speares head , and set upon the highest gate of london : a just judgement inflicted upon envy , which hath alwayes beene the hatcher of most ab●ominable treason . unparalleld was that piece of envy in fostius , one of the sonnes of earle goodwin , and brother to harold , after king ; hee in the two and twentieth yeare of the raigne of edward the confessor , upon some discontent betwixt him and his brother harold , came with a company of ruffins and rude pellowes , and rid downe to hereford in the marches of wales , where at that time his brothers servants were very busie to make provision for the entertainment of the king , invited thither by harold : who , when he was thither come , most cruelly and inhumanely he fell upon the innocent servants , and ●lew them all ; and after , cut them into pieces and gobbets , which he put into sowce and salt , pickling and powdering their limbes ; and afterward sent messengers to the king and his brother , to give them to understand , that if they brought fresh meate along with them , hee had provided them of powdered meate , as much as they could desire . which barbarous act being bruited abroad , it made him so hatefull to all men , that his owne tenants and people , ( men of northumberland ) the province of which he was then lord , rose up in armes against him , seising all the lands and goods of which he was possest ; and chased him into flanders , with no more then one or two servants to attend him ; where he remained with his wife and children , during the kings life . but when his brother harold ( after the decease of k. edward ) had usurped the crowne , fostius envying his brothers soveraignty , having purchased to himselfe a navy of threescore small ships , sailed about the isle of wight , and the coast of kent , where hee robbed and tooke preyes , and from thence went into lindsee , where hee did much harme by fire and sword ; but was chased thence by edwin and malearus , the earles of mercia and northumberland : then he sayled into scotland , where he stayed till the summer after . and when harold harfager the sonne of canutus , king of denmarke and norway , invaded the realme , fostius took part with him against his brother harold , and in a dreadfull battaile fought neare stemisford bridge ; he with all his complices and adherents were miserably cut to pieces : a just judgement suting with his former envy , butchery , and tyranny . but leaving many histories and examples with strange inflictions imposed upon this sinne . i come to the later times , as low as to the raigne of edward the sixt : over whom , by his fathers last will , for the time of his minority , his two unkles the brothers seymors being made chiefe guardians ; it happened that the two great dukes of northumberland and suffolke , dudley and gray , much murmured and maligned that they should beare such sway in the kingdome : the one being lord protector , the other lord high admirall ; one having great power by land , the other by sea , by which their glories seemed to be much ecclipsed : and finding no way how to supplant them by their servants , they took a newer course , and practised it by their wives , to draw their ruines out of their owne bosomes ; and thus it happened . sir thomas seymor the younger brother being admirall , and having married king henries queene dowager , ( whose good fortune it was of all the rest to survive her husband ) she was suggested to contest with her sister in law , for priority in place , to which the other ( for both were privately incouraged by the two dukes ) would no way assent : the one claiming precedence as she had beene queene , the other challenging it as she was now the protectors wife . the wives set their husbands at oddes by taking their parts ; insomuch , that there grew envy and heart-burning betwixt them , so that in the third yeare of the young king , the admirall was questioned about his office ; and by the consent of his brother , condemned in parliament to have his head strooke off , the protector with his owne hand signing the warrant for his death . the one brother being thus removed , there was now the lesse difficulty to supplant the other : for in the same moneth of february in which his brother lost his head , was the protector by the lords of the counsell committed to the tower ; but about a yeare after , by intercession of the king , and his submission to the lords of the counsell , upon the sixt of february he was released and set at liberty : yet this proved but a lightning before a clap of thunder . for the two dukes , his great and potent adversaries , still prosecuted their malice ; insomuch , that not long after , calling him to a second account , when he had nobly acquitted himselfe of all treasons whatsoever , that could be alleadged against him ; he was in a tryall at guild-hall ( not having a jewry of his peeres ) convicted of felony ; and in the first yeare of the king , upon the two and twentieth day of ianuary the great duke of sommerset ( the kings unkle and lord protector ) was beheaded upon the tower hill. but this envy in the two dukes escaped not without gods heavy judgements ; for after the kings death northumberland having a large commission from the lords , signed with the great seale of england , to raise an army to suppresse the lady mary : afterward repenting thereof , sent a countermand after him , and when he thought himselfe in most security , the nobility forsaking him , and the commons abandoning him , hee with his sonnes and some few servants in cambridge were left alone ; where notwithstanding in the open market-place he proclaimed the lady mary queene ; yet in kings colledge he was arrested of high treason , and thence brought to the tower of london , and on a scaffold upon the hill , the twelfth day of august next following , lost his head . the duke of suffolke being likewise proclaimed traytor , had a servant called vnderwood , whom he had raised to a faire estate , and therefore to his trust he committed his person ; who for some moneths concealed him in an hollow tree , and morning and evening brought him his food ; with millions of oaths engaged for his truth and fidelity : but being corrupted with a small quantity of gold , and some large promises , he betrayed him , and delivered him up to the noble earle of huntington , under whose conduct the duke with a strong guard of speare-men , was conveyed through london to the tower , and the seaventh day after his surprisall he was arraigned and convicted of treason in the great hall at westminster ; and upon the twenty fourth day on the tower hill beheaded . in this relation it is worthy to be observed in those two great dukes of sommerset and northumberland , that though the whole kingdome could scarce satiate their ambitions , yet now a small piece of earth contents them : for they lie buried together before the altar in saint peters church in the tower betwixt two queenes , the wives of king henry the eight , queene anne and queene katharine , they being also both beheaded . chap. iii. gods dreadfull judgements against wrath. diverse are the divisions and branches of this sinne of wrath , which some reduce to these foure heads ; mortall , veniall , capitall , generall : it is then called mortall , when it hath a desire to punish , not to satisfie the justice of the law , but its spleene ; or when through the vehemence of anger , it divides from the love of god , and our neighbour ; or when it seekes a severe and cruell revenge for trifling delinquencies : it is called veniall , when the motion of ire doth prevent the judgement of reason , but the consent followeth not ; when we are too spleenfull and chollerick within : or when the signes of our outward indignation too manifestly appeares outwardly . that which is called capitall , ariseth either from the heart , the mouth , or the act ; that from the heart is rather cal'd indignation , when him whom we suppose to have injur'd us , we hold base and unworthy ; and upon that wee animate and incourage our revenge , or tumor ment●● , the pride and haughtinesse of the minde , by which he that is incensed , is still devising severall wayes how to be avenged , by which his fancies are molested , and his thoughts much troubled : that which ariseth from the mouth is either clamour , when by confused and inordinate speeches , without a modest restraint of the tongue , we openly expresse our spleene and envy : or blasphemy , when being vehemently incensed , we breake into words which tend to gods dishonour : or contumely , when being angry with our neighbour , we use slanderous and despightfull language against him . in act , that is called r●xa , which is rayling and scoulding : in which are understood all the nocuments and dammages , which through wrath we can possibly doe to our neighbour . of the fourth called generall , there be three species ; acuta , which is that anger which ariseth upon small or no occasion at all ; amara , or bitter , when for an injury done we keepe it long in remembrance ; and stile a fit opportunity for revenge : gravis or difficilis , when we never remit an injury , till we satisfie our rage by punishment . against all these there be texts in the holy scripture , genesis 27. 21. therefore esau hated his brother iacob , because of the blessing wherewith his father blessed him : and esau thought in his minde , the dayes of mourning will come , and then will i slay my brother iacob . prov. 22. 29. make no friendship with an angry man , neither goe with the furious man , least thou learne his wayes , and leave destruction to thy soule , 29. 22. an angry man stirreth up strife , and a furious man aboundeth in transgression . eccles. 6. 11. be not thou of an hasty spirit to be angry , for anger resteth in the bosome of fooles . matth. 5. 22. but i say unto you , whosoever is angry with his brother unadvisedly , shall be culpable of iudgement , &c. ephes. 4. 31. let all bitternesse , and anger , and wrath , crying and evill speaking , be put away from you , with all maliciousnesse . coloss. 3. 8. but now put yee away all these things , wrath , anger , malitiousnesse , cursed speaking , filthy speaking out of your mouthes . tim. 1. 2. 8. i will therefore that the men pray everywhere , lifting up pure hands without wrath or doubting . tit. 1. 7. for a bishop must be unreproveable , as gods steward ; not froward , not angry , not given to wine , no striker , not given to filthy lucre . we reade in the fourth of luke , that when jesus came to nazareth , where he had beene brought up ; and as his custome was , went into the synagogue on the sabbath day , and stood up to reade ; at which divine sermon it is said , vers. 28. then all that were in the synagogue when they heard it , were filled with wrath , and rose up and thrust him out of the city , and led him unto the edge of the hill on which their city was built , to cast him downe headlong ; but he passed through the midst of them and went his way . many other texts are to this purpose , to reprove and condemne wrath and anger ; the fruits and effects whereof are for the most part manslaughter , murder , and the like ; of which by reason of their consanguinity and alliance , i am tyed to speak something , though briefly . of homicides , these amongst others are named in the scriptures ; cain , simeon and levi , abimelech , doeg the edomite , ioab , baanah and rechab , who slew ishboseth the sonne of saul , who looking for a reward , david commanded his young men , and they slew them , and cut off their hands and feet , and hanged them up over the poole in hebron , &c. in king david himselfe , who wrote thus in his letter , put you vriah in the fore-front of the strength of the battaile , and recoile ye backe from him , that hee may be smitten and die . absalom in killing his brother ammon . athalias the servants of ioash king of iudah , who slew him in the house of millo , with infinite others ; who as they were inhumane in their practises , so were their ends miserable and abortive , even all of them who have not truely repented . but i come now to ethnick histories ; and first of them most forraigne : in handling of which , i will give you to begin with a catalogue of such as have beene most cruell . ptolomaeus pisco one of the kings of aegypt , caused his owne sonne memphites ( whom he had begot of his wife and sister cleopatra ) to be slaine , and then commanded his head , hands , and feet , to be cut off , and to be shut in a curious casket made for the purpose , and sent them unto her as a present on his birth-day ; and then after , when he perceived that by his barbarous tyranny he was growne odious unto all his subjects , that he might the better oppose the danger , hee caused a schoole ( where most of the nobilities children , with others , were doctrinated ) to be beset and round environed with swords and fire , and so suddenly assaulted them ; that some by steele , others by the flame , were all destroyed , not one of them escaping : but that which hee thought to be his refuge , proved his ruine . for the people were so much incenst with this barbarous and bloudy act , that with an unanimous consent they fell upon him , and tore him in pieces . the like ( if not greater cruelty ) was practised by a woman , one cycenis the daughter of diogerides , king of thrace , who greatly delighted to behold living men cut in the middle , and invite parents to feast with their owne murdered children , cookt and drest severall wayes ; but she was after deposed from her principality , and none of her former subjects relieving her , ( so hatefull were her inhumanities ) she was famisht to death , and died of hunger . thus artaxerxes caused her who was his wife and mother in law , ( for his marriage was incestuous ) to have her head parted from her shoulders , though nothing worthy death could be alleadged against her ; nor did his tyranny end there , for after his father had resigned the kingdome to his charge , like an unnaturall paracide , he caused him , with an hundred of his children , nephewes and kinsmen , to be cruelly murdered : nor did hee escape unpunished , for the kingdome tyred with his insolencies , and the world weary with his horrible murders , made him in his death remarkable ; for as some write , he died by the stroake of lightening . vitoldus , prince of lituania , studied divers sorts of tortures and torments for men , upon any sleight cause condemned to death , one of which , was , he would command them to be sewed in beares skinnes , and then made it his sport to behold them torne in pieces with fierce mastiffes : moreover in all his warlike expeditions , hee had alwayes a steele bow ready bent , and what souldier soever but stept out of his ranke , hee instantly strooke him dead with an arrow , glorying to himselfe that he was so good a marks-man : but after these , and infinite other cruelties , hee that delighted to see men die like beares , was himselfe in the end torne in pieces with wilde wolfes , being paid in the like ( though not in the same coyne ) which hee lent to others . suiting to which is that story of perillus , who hearing that phalaris the tyrant over the agrigentines , was much delighted in the severall wayes of tormenting men , and presuming that nothing could better comply with his cruelty , then to present him with some rare and unheard of machine to that purpose , he devised and forged by his art a brazen bull , to open on the one side , and shut againe at pleasure ; which being brought to phalaris , he demanded of him the use for which it was made ? who answered him again , he had forged it to punish offendors of high nature ; for ( saith he ) let the naked body be put in at this doore , and then an hot fire made under it , the person tormented will not utter the voyce of a man , to put a telenting commiseration upon you , but the sound will appeare like the bellowing of a bull , to make it the lesse terrible ; which phallaris hearing and grieving in his ambitions evill , that any should offer to out-doe him in his cruelty : he told the workeman that he accepted of his gift , but commanded withall that he should make proofe of his owne worke , which was instantly done ; and he most miserably tormented in his owne engine : for who more fit to taste of tortures , then they that have the inhumanity to devise them ? and they by gods justice meritedly suffer themselves what they devise for others : of which o●id speakes thus . ipse perillaeo phalaris permisit in are , edere mugitus , & bovis ore queri . the purpose this . all that the workeman by his art did gaine , he in his owne brasse bellowed out his paine . amongst these bloudy minded men let me give you a taste of some no lesse cruell women : parisatis the mother of cyrus iunior , not content with inflicting ordinary and common torments upon the bodies of men , devised with her selfe a new and unheard of way , how to put men to a lingring death , by putting wormes unto them being alive , and so to be●d evoured . and irene the empresse and wife of leo the fourth , caused her owne sonne constantinus sextus , first to be cast in prison , next to have his eyes torne out of his head , and lastly to die in a dungeon . fulvia the wife of antony , one of the triumuirat , after her husband had caused the head of marcus cicero to be cut off , he commanded it to be brought home to him , and plac't upon his table ; and when he had for a whole day glutted his revengefull eyes with the sight thereof , he sent it to his wife fulvia ; who no sooner saw it , but ( as if it had still enjoyed the sence of hearing ) rail'd upon it with many bitter and despightfull words ; and having tyred her selfe with maledictions and womanish taunts , she tooke the head into her lap , and calling for a knife , she with her owne cruell hands cut out the tongue , ( once the pride and glory of eloquence ) and with the pinnes from the tyre of her head , prickt it full of holes , as if it had still beene sensible of paine , till she had fully ●●ted her spleene and cruelty . tomyris queene of the scythians , after she had taken cyrus king of persia in battaile , when he was brought unto her presence , she first caused a great and large tombe to be filled with the bloud of his slaine subjects , and then commanded his head to be cut off and cast there in ; which done , she tauntingly said , now cyrus drinke bloud enough in thy death , which in thy life time thou hast so much thirsted after . dirce a theban woman , when she understood that her husband lyc●s was inamored of antiope the daughter of nict●●s ; in her pestilent jealousie she caused the virgine to be surprised , and being in her power , she commanded her to be first bound unto the head of a wilde bull , and then made fire to be fastened to his hornes ; by which he being the more inraged , ran madly through woods , and over rocks , untill her body was miserably torne in pieces . alike ( if not more bloudy minded ) was amos 〈…〉 the wife of 〈◊〉 , 〈◊〉 jealous of the wife of masista ; president over the ba●●rians , in his absence most cruelly butchered her ; causing first both her breasts to bee cut off , which she cast to the dogges to be eaten ; then her nose , eares , lippes , and tongue to be throwne into the fire : and all these torments she endured being yet alive . progne the daughter of pandion king of athens , having by her husband terenus king of thrace , a sweet young prince called itis , because her husband had ravished her sister philomel , and cut out her tongue because shee should not reveale the incestious act : of this having notice , she in an unworthy revenge slew her sonne , whom the king much loved ; and having cookt his limbes with sundry sawces , she set them before his father , who eate thereof : and after , because he should be sensible of what he had done , in the last course she served in his head . tullia the wife of tarquinus , sirnamed superbus , the proud , and daughter to servius , then king of the romans , when her father was by her consent slaine in the capitoll , and his body throwne in the streets ; she riding that way in her chariot , when the horses stopt their course , and the driver stood amazed , she compelled him to drive over her fathers body , with whose bloud and braines her coach-wheeles were stained : yet was shee so farre from being daunted , that she was said to rejoyce highly in the act. yet for this accident , so hatefull it shewed to all the multitude , that the very street where this was done is called vicus sceleratus , the impious or wicked street , even to this day . now if any shall taxe my promise in the title of this worke , and say , true it is , that these were very bloudy and cruell women , and their horrid acts worthy both to be condemned , and hated of all people whatsoever ; but where are the judgements , or what were the punishments inflicted upon them ? i answer : it is not to be doubted but all , or most of these , suffered by the heavy hand of god in this life , and that remarkably : howsoever , the ancient remembrancers and chronologers of those times forgot to leave the manner and particular circumstances of their ends , in that to give the world a more full satisfaction . but howsoever , of this i am assured , that no greater judgement can be imposed upon any man-slayer or murderer , than to have his , or her name , branded to all posterity . their actions , as they were prodigious , so their very memories are to be made hatefull , and abhorrid of all . caligula the roman emperour , when his grandmother antonia was dead , and her much lamented body being brought to the funerall pile , he would not so much as grace it with his presence ; but all the time of the ceremony , was sporting with his jesters and buffoons in a summer parlor : he slew his brother tiberius , and used his wives father with all contempt and contumelies : he stuprated all his sisters ; and which is worse , ( if worse might be ) hee after made them prostitutes to his ruffians and villaines . ptolomaeus the sonne of iuba , his neare kinsman , and macro and euma his coadjutors in the empire , for their good and faithfull service he caused to be put to death : he commanded a questor in rome ( because his name was given up in a conjuration ) to bee stript naked and openly scourged . many of worthy birth and condition ( for crimes devised , not proved against them ) to branded with hot irons , or otherwise marked and maimed : some he confin'd to the mending of high-wayes ; others , to labour and dig in mynes ; and others he imprisoned like bruit beasts in grates and cages : some hee caused to be sawed in pieces in the middle , and that for a small fault , or none . when he punisht the sonnes or the daughters , he usually sent for the parents to bee spectators of the torment ; and when a father upon a time would have excused himselfe by the messenger , that hee was grievously sicke and could not come ; hee sent a bed to his house , and had him brought thereon . because a comick poet used in his sceane one doubtfull versicle , which by a double construction might bee wrested to trench upon the emperours person ; he commanded him to be burnt upon the very stage on which the dramma was acted . when hee had sentenc't a roman knight to be torne by wilde beasts , because the condemned person proclaimed his innocence , he first commanded his tongue to be cut out , and then sent him presently to be devoured . having called a nobleman from exile , when after his returne he came into his presence , the emperour demanded of him , what he and the rest did all the time of their banishment ? who thinking to flatter with him , and insinuate into his favour ; made answer , we continually prayed that your brother tiberius might die , and your sacred selfe survive and raigne long over us : at which words , a sudden fansie tooke him , that all these which remained in exile , desired his death ; and therefore hee sent in all haste to have them suddenly dispatched out of their lives : besides his facinorous workes , he used words , fierce , hasty , and favouring of all inhumanity ; among others this phrase was often in his mouth , all things against all men are to me lawfull . when certaine gauls and grecians were together put to death , hee boasted openly , as of a great conquest , saying , he had conquered gallogracia . those whom he tortured by degree , still as they fainted hee would have them comforted with hot drinkes , to make them longer endure their paine ; giving alwayes a charge to the tormentors in these words , have yee a care to make them sensible that they must die . he would also often bragge of that sentence of the tragicall poet , oderunt dum metuunt ; they hate whilest they fear . he often wished that all the people of rome had but one neck , that at one blow with an axe hee might cut it asunder . hee would often grieve and complaine of those times wherein hee lived , because they were not made notorious by some great affliction and dire calamity or other , wishing the slaughter of armies , famine , pestilence , combustions in the empire , swallowing of cities by earthquakes ; and whatsoever all good men desired of the gods might not chance , but be removed from them : all these mischiefes and miseries hee wisht might be inflicted on them , not excepting the security of his owne person . being at putcoli at a solemne annuall dedication made to the sea , where a multitude of people were assembled ; he called and beckoned a great company of men , women , and children , to come to that part of the shore where he was seated ; which having done , he commanded the souldiers of his guard to precipitate them into the water ; and those who catcht hold of any thing to save themselves from drowning , they with their speares and javelins pusht from all safety , so that they all perisht together . at a publike banquet , because a servant that waited mistooke the taking away of a plate trencher , he presently delivered him to the hangman to have his hands cut off , and then the plate to be hanged about his neck , and to rest upon his bosome : then a scroule in large letters to be pasted thereon , where was inscribed his fault and cause of punishment ; and in that manner to be led as a spectacle to all the feasters . hee contracted a combat with a valiant and strong man , who stooping to his mercy , ( as was before agreed betwixt them ) he tooke the advantage , fell upon him and slew him . i am tyred with the recicall of his many tyrannies , these being but part of them , on which i have dwelt the longer , because in the subsequent examples , i purpose to be more compen●ious , and end him with his death and lasting ignomi●y , who was 〈◊〉 by a tribune comming from the theatre , his wife after him , and his daughter crushed to death against a wall . avidius cassius a barbarous and bloudy fellow , the romans called a second cateline , because he was so covetous and thirsty after bloud , for besides many publike slaughters and private murders , striving to imitate peri●●s , he invented an engine of torture never heard , or i thinke , scarce heard of before , for he caused a beame or pole ( betwixt fourscoure and an hundred foot in length ) to be fixed in the earth , to which from the top to the bottome thereof he caused the living bodies of men to be fastened , and a fire of we●●illets and 〈◊〉 〈◊〉 and straw to be put under them , till some with the flame consumed , others with the smoake suffocated , all perished to other , with which manner of torture ( borrowed from his president ) in the ten persecutions was used upon the christians ; but he escaped not a notorious judgement , dying ( as some have reported ) a strange and remarkable death , for , sitting at dinner when an extrordinary feast was served , whilest his hand was in the dish , and the meat between his fingers , one hired to that purpose , ( standing or waiting behinde him ) with his sword at one blow strook off his head ; and thus he perished without any remorse or penitence in himselfe , or any commiseration or pity from others . though i have spoken of domitius nero , and withall the judgement in his death , yet hear but megive ye a brief relation of his inimitable butcheries , and execrable murders , with actions every way as prodigious . he was the son of domitius aenobarbus and agrippina , who slew his mother . he first married octaviae , and then sabina poppaea , first commanding their husbands to be slain , and was the cause of both their deaths after , for after in his implacable fury he had killed poppaea ( being at that time big with childe ) with a spurne upon her wombe , by which she perished with her infant , because antonia the daughter of claudius ( fearing the like ) refused to marry with him , he commanded her to be put to death . he persecuted the church , and under his tyranny , saint peter and saint paul both suffered martyrdom . aulus plancius a beautifull young roman , after he had violently and against his will stuprated , he put to death 〈◊〉 crispinus his step son by the marriage of poppaea , a beardlesse youth , in rage he made to be drowned . many freed men when they came to the estate of riches he cut off by the sword . he pulled out the eyes of cassius longinus an excellent lawyer or orator , and never made known the cause of his offence . to p●li●hagus , by nation an aegyptian , who was accustomed to eat raw flesh , he gave living men to be devoured : these are but a part of his barbarous inhumanities , who not throughly sated with the blood of men , sought to exercise his hate upon rome his own city , by setting a great part of it on fire , his excuse being the deformity thereof , which incendiary he beheld from the mece●●tian tower , glorying in the flames thereof , being so far from commanding the fire to be extinguished , that he suffered not any man to enter into his own house to save any part of his goods ; and yet how mercifull was god in his judgement , to punish this tyrant with one miserable death , who had indeed deserved more than a thousand . creon a tyrant of thebes , besides many other cruelties , in which he exprest a most bestiall and unmercifull nature , denied buriall to all the dead bodies of his enemies slain in battell with others of his own subjects who had any way offended him , whom theseus after slew in a conflict , and served him with the same sauce , forbidding his dead carcase to be inhumed or sepulcred , but thrown out in the fields , for the brute beasts to feed , and the fowles of the air to prey on . anton●●● commodus one of the roman emperours , had so troubled the empire with gladiatory slaughters , that the people in contempt gave him the denomination of gladiator or fencer . he ( as lampridius witnesseth ) when he saw any man weak or unserviceable by reason of some disease in his feet , would shoot him with arrowes to death , having a strong steel bowe made for that purpose . the braines of others he used to beat out of their heads with clubs , and boasted that therein he imitated hercules , to that purpose putting on a lions skin . he was also so irriligious and such a contemner of the gods , that offerings and sacrifice at the altars he would mingle with the blood and flesh of men , and if any man shewed either a smiling or supercilious brow at what he did , ( both were alike ) him he commanded to be cast to the lions and other wilde beasts to be devoured . one of his servants being commanded to reade unto him the tyrannous raigne of caligula , with the manner of his death , as it was set down in s●etoniu● tranquillus , because it displeased him as somewhat reflecting on his person , he commanded to be cast to the lions . if any man in his own hearing or by the information of other , said he must die , he was precipitated from a rocke , or some other high place , and his body crushed to pieces : he delighted to see the bellies of fat men ript up , and how suddenly their guts and entrals would tumble to the ground . but the people after so great sufferings , now at length tired with his inhumanities , in the very height of his insolencies , when he least dreamed of any such disaster , caused him to be flain ; which though a violent death , yet in all mens judgements may appear somewhat too milde for his merit , but the great judge of all , sometime mitigates the punishments of such grand malefactours here , to make their torments more great and perdurable in the world to come . the next i present to your view is caius marius the roman , who as he was of great power and potency in rome , so his pride was boundlesse and unmeasured , but his inhumanity far exceeding them both , for after his exile , when he had again emptied the city of all those whom he suspected to have but the least finger in his confinement , by the assistance of cinna carbo and sertorius he presently fell upon the slaughters of the princes and senatours , which was so violent that the channels overflowed with the blood of the slain nobility . he took away the head from octavius the consul , and caused that of octavius a consular senator to be brought and set upon his table , taunting and deriding him even after death . casar and fimbria two of the most eminent in the city he commanded to be murdered in their own houses , breaking them violently open in the night , and killing them in their beds : the two crassi the father and the son he flew one in the sight of the other ( the more to aggravate their sorrow in their alternate indulgence . ) bebius and numitorius he commanded to be dragged through the forum by the common hangmans clutches , but catulus lactutius by swallowing fire ended his life , and escaped his greater cruelty . archarius and flamen dialis a priest , whose office was sacred and in great reverence amongst the romans , he commanded to be through pierced with swords . all which examples of tyranny he committed from the kalends of january , to the ides of the same moneth , but what heavy judgements god laid upon him , you shall next hear in the relation upon sylla . which lucius sylla made a deluge and over●●ux of blood through rome and all italy : four legions of the contrary faction of marius being surprised and imploring his mercy he commanded instantly to be cut in pieces : the prestines who had received and entertained marius junior into their city , after they had yeelded themselves unto his mercy , he put them out of the city , commanding putilius cethegus to kill them every man without the wals , and their bodies to be left in open fields without buriall , in which inhumanity perished at once five thousand men ; four thousand and 700 slain by strength of his bloody edict of proscription , he caused their names to be registred in the publike tables , lest the memory of that facinorous act might be buried in oblivion : and not sating himselfe with the strage of men , his tyranny usurped upon women , not sparing matron or virgin , but he commanded their heads ( being cut off ) to be brought unto him , that he might thereby the better glut his savage indignation , and implacable fury . marcus marius the praetor he deprived not of his life before his eyes were pulled out of his head , and after caused all the bones in his body to be broken . marcus pletori●s because being sent to kill his enemy caius marius , he was daunted at his brave aspect and honourable presence , and therefore left the fatall act unperformed , he commanded him instantly to be slain . nor did his malitious rankor and hate end in the death of marius , for commanding his body to be burnt , he sprinkled and threw his ashes into the river anien : after all which and many more his bloody executions he was strook by the hand of god with the lowsie disease , so that his living body crawled with vermin , in so much that before his death his houshold servants were almost stifled with the stench of his carcase : such or the like are the terrible judgements of god , against these proud nimrods , mighty giants and great hunters of the earth , to day in their pride and pontificalibus , glorying in their oppressions and persecutions , and to morrow worse than any carrion of beast stinking in the grave , their memories being as hatefull to the hearing , as their corrupt putrefaction to the smell . i have hitherto spoken of cruell and bloody tyrants , let me treat a little of ire or wrath it self , for they are sinonima's , since all these are but siens growing from that stocke . anger and power meeting in one breast are more violent than any thunderbolt : wrath and revenge take from man the mercy of god , destroying and quenching that grace which he hath before-time given . anger consisteth in habit and disposition , but ire and wrath indeed and effect . hasty and froward speeches beget anger , anger being kindled , begets wrath , wrath seeketh greedily after revenge , and revenge is never satisfied without blood , which blood is never shed without just vengeance from heaven , as may be made apparant by many pregnant examples . for instance , cl●tarius smothering in his breast the seeds of ranker and malice for the space of ten yeares against galterus rhothomanges , when that most holy day cald the parasceve , in which our blessed saviour suffered death for all mankind , slew him as he was at his devotion upon his knees in an holy chappell in paris , ( for so the french chronicles report ) who for that horrid act was after fearfully punished in himselfe and his issue . the like hath often happened in the temples of italy , betwixt that imbestuous faction of the guelfs and the gibbelines , who made no conscience of person or place , but in the time of divine service have pistolled one another in their pewes , as they were kneeling at their prayers , when the church hath been full of drawn swords , to the disturbing of the whole congregation , making no more reverence of the place than a slaughter-house or shambles ; upon whose but cheries god inflicted such vengeance , that the one party quite destroyed the other , till they were mutually cut off , and utterly extinguished . such is the irreligious boldnesse of some , that i heard a scotishman of note ( soon after king iames came into the land ) speak in the company of prime gentlemen after this manner , such a one killed my brother , and i could not meet him in seven yeares after , but at length espying him in the church on a sabbath-day , my fury could not contain it selfe , but even where he sate i shot him with my pistoll and slew him , and the arrant puritans ( saith he ) would have excomunicated me for nothing else but for killing him who had before killed my brother . but though men make slite of these atheisticall and sacrilegious butcheries , that god who made man after his own image , and all men of one and the selfesame earth and clay , will not let them escape his fearfull and terrible judgements . neither have the holy fathers the popes been altogether free of this sin of ire and implacability , for we reade in their own chronicles , that upon the day when the sacra cineritia were celebrated , that was upon ash-wednesday , in which is used great solemnity , when the great presbiters and cardinals according to the custome came to kneel to pope boniface , to receive the ashes , he took the ashes and vessell in which they were contained , and in great rage flung them in the face of prochetus archbishop of genoa , with whom he was at oddes , and hated him exceedingly , and changing his words of exhortation and benediction , he violently brake out into this language , remember o thou man that thou art of the faction of the gebelines , and with those gibelines thou shalt die ; for he was of that party , and enemy to the guelfs , whom the pope favoured . stephanus sextus because formosus upon his death-bed would not set his hand to his election , ( who was pope before him ) when he came to be instated in the papacy , he commanded him to be plucked out of his sepulcher , and buried in the church-yard , causing his fingers first to be cut off , and so basely dismembred him being dead , for refusing to subscribe for him being alive . with the like malevolent hatred also did sergius the third prosecute the same formosus , who again commanded his body to be taken out of the second grave , and brought it into the forum or publike rialto , when the head was cut from the body , and cast into the river tiber , and this he did to insinuate into the favour of lotharius king of france , to whom formosus living was in great opposition . divers other examples of the like malitious nature i could extract out of their annals , and those remembrancers who have writ the lives of the popes , which for brevity sake i omit , but am confident withall , that these evil presidents from the clergy ( whose light should shine to others ) have been a great encouragement to the laity to offend in the like , who for the most part paterne their actions , be they good or evill , by their teachers and instructers . mahometes otomanus the grand seignior missing but two cucumers out of his garden in his returne home , ( after solacing himselfe abroad ) he in his rage slew two of his catamites with his own hands , being young boyes of choice feature and beauty . and commodus was of that fiery indignation , that when he came into the bath to wash himselfe , and found it somewhat more hot than usuall , he commanded the bath-keeper to be thrown into the fornace , and there burnt to ashes . and quintus metellus was of such a testy and cholericke disposition , that having lived some yeares as consul , and proconsull in spain , when he heard by the decree of the senate of rome , pompeius whom he much hated was to succeed him in his command and soveraignty , his anger grew so violent that he diminished his army , and made all the magazine of grain and provision of victuall a spoil and prey to the souldiers , he caused all the bowes and arrowes in the army to be broken and knapt asunder , forbidding the horses and elephants to have their ordinary and customed food and fare , not leaving him at his arrivall any one thing of any moment wherewith he might succour or relieve either himselfe or his army . pr●merus a domesticke servant of archelaus king of macedonia , with such an intestine hatred persecuted euripides , that one night he watched him when he came late from supper with the king , and in the way let loose fierce mastiffes upon him , by which he was most miserably torne to pieces . such also was the grounded and inveterate hare of the unanimous people of rome to heliogabolus , that being dead they cast his martyred body into the common jakes of the city with his mother semile , and after flung them into the river tiber , making also an edict , that his statues before erected should be demolished , and his very name to be raced out of all the monuments of the city , willing ( if it had been possible ) quite to have extirped his memory . they likewise when the emperour michael paleologus was dead , denyed unto his body any place for buriall . marti●s sabinus much troubled and in●enced that hostilius was by the sufferage of the people preferred unto the crown and kingdom , to which he had before aspired , when he saw his malice could not vent it selfe against his competitor , not able to suppresse his implacable indignation , and not knowing any meanes to embrew his hands in the blood of his adversary , he could not contain himselfe but shed his own , and falling upon his sword desperately slew himselfe . full of cruelty , ( and savouring no humanity at all ) was that wrath and fury of septimus severus , who having overcome clodius sabinus in battail , and utterly defeated his army , himselfe being taken prisoner , he commanded that he should be transpierced with a sword and slain : but not content with this , he caused his wounded body to be stripped naked , and laid before his palace as a publike spectacle to all men , so that himselfe might take a full view thereof from the prospect of his window : yet could not all this satisfie his malitious cruelty , but further he commanded a wilde and untamed jennet to be brought forth , to trample and tread upon his face , breast , belly , and the other parts of his body , untill all his bones were bruised and broken in his skin , and he disfigured all over . nor ended his fury here , for he would not suffer his body ( thus mangled and martyred ) to be taken thence , till the stench thereof grew so noysome to the place that it could be indured no longer ; and then lastly , as a close to the rest , he gave leave that it should be cast into the river . this and the like prove the old adage to be true , homo homini lupus , one man is a wolfe to another : but i thinke such fire-hearted and pouder-brained men are worse , for no brute beast will prey upon its like , the lion will not tyrannize over the lion , the bear fall upon the bear , nor the wolfe on the wolfe , onely man who is sensible and indowed with reason , will not spare his own similitude and likenesse . i have read in solinus an approved authour , of a strange fowle or bird bodied like a gryphin , and equall to it in bignesse , onely bearing the face of a man ; this ravenous harpy ( for no more proper appellation i can bestow upon it ) above all other creatures desires to make his prey upon humane flesh , and when he hath slain any man and glutted himselfe with his dead carcase , his use is to go to drinke at the next river , in which he no sooner spies his own face , but presently a telenting and repentance commeth upon him , sorrowing to have been the death of a creature of his own aspect and countenance , which taketh in him such a sensible and deep impression , that after that time he wil never taste the least food or sustenance , punishing his unnaturall act with one the most terriblest deaths that can be invented , famine . if these roysters , cutters , and swashbucklers , those bloody minded canibals ( for they are no better in their brutish condition ) would but make this bird their embleme , and consider with themselves what sorrow and repentance with a remorse of conscience waites at the heeles of every slaughter and murder committed , they would not be so forward to give the lye , strike , stab , nor ( that which in seeming of all those fowle ones appeares to the outward view the fairest ) be so ready to send or entertain challenges , or meetings in single combats and duels , not before considering , that he who fals by the others sword in his rage , ( and therefore without charity ) there is great doubt of his salvation , and the conquerour must dearly answer for his lost soul. besides , if he escape the justice of the law , the worme of conscience shall never leave him , but continue him in perdurable torment . and now to such murders arising from wrath , their strange discovery and judgement . in the raigne of christierne the second king of denmarke , when some twelve of his prime courtiers were making merry in a parlor , and amongst them one who was post-master to the king , it happened that dissention falling amongst them , upon the suddain all the lights ( in the tumult ) were put out , and one amongst them slain with a poniard , but lights at length brought in , and the body found murdered and breathlesse , the king desired to have account for his dead subject , the nobles lay all the guilt upon this postmaster , but the king with whom he was then gracious , thought it to be done of malice , and perswaded himselfe that he was innocent of the act : they on the contrary alledge that he was the cause of that meeting , that there had been a former grudge and malice betwixt them , and moreover , that when the lights were brought in he was found next to the dead body , so that they desired the body to be laid upon a table , and every one singly to lay his hand upon the naked breast of the person murdered , with a deep protestation , that they were innocent of the act , which was done in the kings presence , and they came all by course according to the manner proposed , but in the body was found no change or alteration at all : at last came the cursor or postmaster , and first embracing his feet , and with many teares kissed them , thinking by that meanes , if it were possible , to pacific his just incensed spirit , and at length comming to lay his hand upon the breast of the dead body , a double flux of bloud issued from his wounds and nostrils , and that in great abundance ; by which finding himselfe convicted , he confessed his malitious act , and by the king was committed to the common executioner . this story the lord henricus ranzovius , vicar generall to the king of denmarke , in all his dukedomes a man illustrious in nobility and learning , relates in his responsory to the consulatory of david chitraus . another suiting to this i finde related by doctor othe melander , in his iocoserni ; who speaks of a man , who through rankor and hatred had watched his neighbour till he had found meanes by meeting him in the thickets and woods , ( a place convenient for such a mischiefe ) to lay violent hands upon him , and murder him ; and after escaped without the least suspition of the fact : but the body being after brought to the iizehohensian senate , they gave command that one of the hands should be cut off , and hanged up over the dining-table in the common jayle or prison . it happened that the malefactor being some ten yeares after committed upon some delinquency , ( of no great matter or moment ) that he was brought into the same roome , and by accident when hee sate downe to meate , plac't just under the hand , which though it had beene withered and dryed for so many yeares , bled freshly , and dropt upon his trencher ; at which all being amazed , the gaoler went straight to informe the senate , who sent to examine him , and he being convinced in conscience by that divine prodigy , soone acknowledged himselfe guilty ; for which he was committed to the charge of the executioner , and according to the custome of those countries , broken upon the wheele . in the diocesse of one of the dukedomes of saxony , commonly called gerstenauta , there lived in one village a shepheard and a rustick or husbandman , who were of that antipathy in condition , that above all measure they hated one another ; and though neighbours and friends on both sides had appointed sundry meetings , to mitigate and reconcile this inveterate malice , yet they found it unpossible to be done , and so left them to their giddy and haire-brain'd fury ; which gave them now the more scope and liberty to insidiate one another , yet neither of them durst attempt their worst of indignation , as fearing the danger of the law : yet they ceased not back-biting , slandering , railing , calumniating openly , besides private whispering and murmuring , ( insomuch as in them lay ) to take away each others reputation and good fame : and moreover , to devise and seeke out by what meanes they might dammage one another in their goods , chattels , or any other part of their estate , which grew to such unsufferable height , that neither of them able to indure their mutuall incumbrances and detriments , secretly agreed together to make an end of all in single fight ; for which they both prepared themselves against the day appointed : the husband man provides himselfe of a good forrest bill , with some other shorter weapons , as a ponyard or a dagger , to speed his enemy if they should happen to close in the encounter : the other causeth a sheephooke to be made of a strong ashen plant , in the bottome a pike of three inches long , sharpned like the point of a needle , and to skrew in and out at pleasure : the head thereof ( though fashioned like a hooke ) was of massy steele , yet made with the like skrew ; and being taken off , there was another pike of six or seaven inches long , insomuch that the smith who had the charge of forging the materials , greatly wondered for what use it was : before the day of combate came , newes was brought to the other of this dreadfull weapon , which ●ut him into a great affright , as doubting the successe of the conflict ; but though his courage failed him , yet the canker of his malice still continued , and fearing open hostility , he began to fly to stratagems , and so devilishly ordered the matter , that in the silence of the night , when the other was fast sleeping , he broke into his cottage and murdered him in his bed ; which done , providing him at home of such things as were necessary , he betooke him to his heeles , and fled into the province of hessia : the body being found , his suddaine flight might easily ( without contradiction ) confirme who was the homicide , and therefore the countrey left off farther inquiry . he now concealeth himselfe in a private house , unsuspected of any , thinking himselfe secur'd both from pursuit and punishment ; but gods judgements are nearest when malefactors ( in that heinous kinde ) thinke them to be farthest off , as shall appeare by the subsequence : for soone tyred with the closenesse of the house , ( as being still used to the fields , and liberty of the fresh aire ) he one day walking abroad , happened to come within the toyles , where the illustrious prince of hesse , philip the first of that name , was hunting the wilde boare ; and when the beast ( who was of an extraordinary magnitude ) was in the hottest of the chase , most fiercely pusued by the dogges , he ranne directly against this homicide , and goaring him with his tusks , gave him sundry mortiserous and deadly wounds , and so left him as dead in the place : presently the prince came in , and though not knowing the party , in his great commiseration commanded his body ( yet breathing ) to be borne to hirifeldia , the nearest towne , and all meanes possible to be provided for his cure : but all was in vaine , within two dayes he died . in which time he confest all the manner of his former murder to those that were his visitants ; withall affirming , that he saw not the shape of any boare , but in him the right figure of the shepheard , who with his dreadfull shoep-hooke gave him these lacerating and tormenting wounds : which misprision of his is worthy your observation , and his history is verified by the fore-named author , doctor oth● melander . you may reade in the turkish history , in the time of sir thomas glovers being there embassadour , that the same noble gentleman entertained into his family an english-man , and made him one of his domestick servants , who was not one whom he brought over out of england , but found there as a stranger and traveller ; whom at his earnest suit , ( what for charity , and what for countrey-sake ) hee admitted into his house , imploying him in sundry affaires , in all which he diligently and carefully demeaned himselfe : but it so happened , that the embassadours servants being abroad recreating themselves , a company of the rude and barbarous turkes gave them some affront ; in conclusion , from words they grew to blowes , and so unto hurliburly , in which , by the hurling of an unfortunate stone , one of the turkes being hit under the eare , died of the blow : the englishmen retire within their priviledge , and the turkes threaten to pull downe the house , and to make spoyle of all that was therein ; for bloud ( they said ) ask't bloud , and therefore they would have no satisfaction till the offender were delivered into their hands : now this servant late entertained was not in the company , nor out of his lords doores all that day : briefly , because they said they knew the man , hee was fore't to cause every servant of the house to shew themselves ; they with an unanimous voyce clamour that is he , that is he : who was the man that kept house the day of the tumult . his lord to acquit his innocence , made pretes●●tion of the same , but all to no purpose ; that was the man mark't for their vengeance , and none else they would have ; and so hurried him away to prison to be executed the next day : but the same night the lord embassadors chaplaine came to comfort him with godly instructions for his soules health , and the rather because of his knowne innocence . but to cut off circumstance , the prisoner freely confessed unto him that he had slaine a man in england , no● 〈◊〉 his owne defence , but malitiously , and fled for the murder ; where a 〈…〉 travelling div●re countries , he at length came into turkie , where he had ●o●●d to have ●etled himselfe . then penetently acknowledging how god in his just judgement had found him out in that remote place , where he thought to have 〈◊〉 orne his vengeance . the day after he was the subject of the infid●●● me●●ilesse cruelty , who hanged him at the embassadors gate . 〈◊〉 〈◊〉 anu● , and iohannes budeus report a strange discourse of a malicious servant , whom the devill had possest with his owne diabolicall inhumanity : who taking a virulent spleene from some rough usage by his master , watched his opportunity when he was absent , and shut and barricadoed all the doores about the house ; then hee broke open a chamber upon his mistresse , and when he had contemptuously and despightfully demeaned himselfe towards her , hee after bound her hand and foot , and so left her groveling upon the floore : then he tooke three young children ( the eldest not seaven years old ) and carried them up to the battlements , and when he espied his master comming home , he called to him , and in his sight first precipitated one childe , and then another , from the top to the pavement , where their bodies were miserably dasht and shattered to pieces , and hold up the other in his armes to doe the like to him ; at which the wretched father extreamely stupefied , ( for who can imagine lesse ) fell upon his knees , and humbly besought the villaine to spare the life of the third , and he would pardon him for the deaths of the former : to which the barbarous homicide replyed , that there was but one way in the world for him to redeeme his life ; the indulgent father with teares and intreaties desired to know what that way was ? who presently replyed , that he should with his knife instantly cut off his nose , for there was no other ransome for him : the passionate father who dearely tendered the safety of his childe , having now no other left , agrees to the condition , and disfigured and dishonoured his face , according to the covenant made betwixt them ; which was no sooner done , but the inhumane butcher framed a loud and scornefull laughter ; at which , whilest the other stood amazed , the childe which he still held in his armes , he ●●ung to the rest , and then most desperately cast himself after , preventing a worse death by torment : and such was the end of this arch-limbe of his father the devill , and the fruits of ire , anger , indignation , and malice . chap. iv. gods judgements against sloath. salomon saith of sloath , proverbs 19. vers. 15. sloathfulnesse causeth to fall asleepe , and a deceitfull person shall be affamished . and 28. vers. 19. he that tilleth his land shall be satisfied with bread , but hee that followeth the idle shall be filled with poverty . againe , proverb . 6. 6. goe to the pismire , o sluggard , behold her wayes , and be wise , for she having no guide , governour , nor ruler , prepareth her meate in the summer , and gathereth her food in harvest . how long wilt thou sleepe o sluggard ? when wilt thou arise out of thy sleepe ? yet a little sleepe , a little slumber , a little foulding the hands to sleepe : therefore thy poverty commeth as one that travelleth by the way , and thy necessity like an armed man. this being a sinne generally rather of omission then commission ; examples and the punishments thereof are not so frequent in the holy text ; nor other ethnick authors as those actuall and in continuall agitation , yet as farre as authentick authority will give me leave , i will strive to delineate and expresse it to the full ; that being ( howsoever sleighted and unminded ) mortiferous and deadly , and therefore subject to judgement and condemnation , it may be the more carefully abandoned and avoyded . pride , fulnesse of bread , and idlenesse , which is a neglect of that duty which belongs to god , and a cessation of that consociety and converse which is requisite amongst men , were part of those sinnes which caused god to raine down fire and brimstone upon sodome and gomorrah , whose lazinesse and sloath begot incest , adultery , and that most preposterous and abhominable sinne , since called ( from the place ) sodometry . but i desire first to annalyse and distinguish of the vice , before i proceed to further president . this fourth head of the beast of hell , called accidia or desidia , hath a bad root , and spreadeth into many evill branches ; for it keepeth from beginning well , and hindereth from ending well . it hindereth good beginnings by six sundry sinnes : the first may be called faintnesse , which is , when a mans love , which ought to be zealous and servent towards his creator and redeemer , is cold , faint , and weake , and therefore made unapt either for devotion , or prayer ; and this commonly happeneth when he is backward and averse to enterprise any good worke of piety or charity . the second may be titled tendernesse , which is the very couch and day-bed on which the devill resteth and reposeth himselfe , still prompting to the man or woman ; thou hast beene ever tenderly and indulgently brought up , not borne to trouble thy selfe with any toylesome vocation : thou art moreover of a weake constitution , not able to endure paine or labour , much lesse fasting , or any needfull chastising of thy body ; that sighing for thy sinnes were hurtfull for thine health , and weeping for thy transgressions would in time spoyle thine eye-sight , with the like malevolent suggestions ; which aptly comply with a sentence of one of the fathers , iustum est cum deo , ut moriens obliviscatur sui , qui vivus , oblitus est dei : most just it is with god , that such men should forget him in their death , who would not remember him in their lives . the third branch is idlenesse , from whence many evils arise , as witnesseth the holy text : for when the old adversary of mankinde findeth a man idle in his duty towards his maker , he then findeth him imployment in his owne wicked workes : first putting him in minde to think of evill , and then to act it ; addicting himselfe wholly to villany , ribaldry , luxury ; to neglect time and opportunity , wherein hee might doe much good , and make his way towards heaven : where on the contrary , doing much evill , hee prepares his passage to hell and eternall damnation . the fourth beares the title of dulnesse or heavinesse , when we solely incline our selves to drowsinesse and sleep ; and then are the adversary and his ministers vigilant and waking , to insidiate us in all our senses : and the lesse apt he findes us to the service of god , the more plyant and flexible hee makes us for the workes of sathan ; and such are they , who for one houres sleep will neglect comming to divine service , to heare the word of god preached , or to be present at the administration of the holy sacraments : the first is refrectory perversnesse , that is , when we lie and snort in sinne , and are sensible and apprehensive of the temptations of the world , the flesh , and the devill , yet we neither lift up our heads nor hearts to god by way of contrition , nor implore unto him devoutly by confession , nor list up our hands unto him , as promising repentance : like that obstinate and wilfull prisoner , who had rather lie rotting in a stinking and noysome dungeon , then take the paines to walke up the staires where the doores stand wide open , to gaine himselfe his franchise and liberty . the sixt may be stiled pus●llanimity ; that is , when we dare not enterprise any pious act ( after a good motion ) in a diffidence , that god will not assist us in the performance thereof ; and this is a foolish dread that some apprehend from their vaine dreames , and may be resembled to such as dare not venture to walke in such a path , because there the snaile putteth forth his hornes ; or young children , that shun their way for the hissing and gagling of geefe . these are the six impediments that hinder to begin well ; there are six other quite averse from ending well . the first is delay : for when god putteth into the heart of man to have an appetite , or purpose to doe any good worke , or to repent him of his old sinnes , and prepare himselfe to newnesse of life : then comes the old tempter and wispers in his eare ; what needes this early and too forward beginning ? thou art yet in thy prime and strength , take the benefit and pleasures of thy youth : it is yet too soone : age will come on , and then thou shalt have leisure , for when the delights of youth forsake thee , thou shalt in thy decrepit estate have little else or nothing to doe : thus dallying and dandling a wretched soule to it's eternall destruction . most true it is that god saith , at what time soever a sinner repenteth himselfe of his wickednesse , he will blot out all his offences ; but he that made that promise , hath not promis'd to give the sinner a time of repentance . after delay comes negligence , for whosoever maketh doubts and demurres to turne to god , it is no wonder if he doe it feignedly , superficially , and negligently ; and this is a vice generall and avoyded by few : for alas , how many are to be sound that use care and diligence in performing their bounden duty to god , and executing that charity in which we are obliged towards our neighbour . the third is oblivion and forgetfulnesse , and consequent it is , that whosoever is negligent , must needs be forgetfull ; and both these hinder us from a devout confession of our sins to god ; for by casting a neglect upon our transgressions and offences , they soone slip out of our thoughts ; and when we have occasion to acknowledge them , and be sorry for them , they are quite out of our remembrance , by which the soule incurres great danger of judgement . then followeth feare or dread , which is a faintnesse of the heart bred by evill custome , which makes us to grow in a distrust of gods mercy , and by that meanes to incurre the fearefull sinne of desperation : of which , not onely former ●ges , but even the times present affoord too many dreadfull examples . and then there is a lazy supini , which breeds a diminution and abatement of all devotion ; and is a disease to the soule , as a consumption to the body ; when in the stead of going on , we rather stand still , or draw backe ; and this recreance and defiling , if not taken in time , may turne to infidelity and apostasie ; sinnes of that attrocity and diabolicall nature , scarce amongst christians to be named . sixely and lastly , there is a fond zeale , or foolish servour , by which men weaken their bodies , and disable their spirits by superstitious vigils and fasts , by which they thinke to merit heaven , but in the interim fall into such langor , malady , sicknesse , and disease , that they make themselves disabled , either for the service of god , or following their owne vocation and calling ; but of such i presume there be not many . sloath is no better then the pillow or bo●ster of the devill , the originall of many dreadfull sinnes , and grievous calamities : of murmuring , a branch whereof we have example out of the holy scriptures , numb . 11. 4. and a number of people that was amongst them fell a ●u●●ing , and turned away , and the children of israel also wept , i and said , who shall give us flesh to eate ? we remember the fish which we did eate in aegypt for nought , the cucumbers , and the pepons , and the ●eekes , and the onions , and the garleek ; but now our soule is dryed away , we can see nothing but this man. again , cap. 21. vers. 4. after , they departed from the mount hor by the way of the red sea , to compasse the land of edom ; and the people were sore grieved because of the way : and they spake against god , and against moses , saying , wherefore have ye brought us out of aegypt to die in the wildernesse ? for here is neither bread nor water , and our soule loatheth this light bread : wherefore the lord sent fiery serpents amongst the people , which stung them , so that many of the people of israel died . we reade further in the first of haggat , vers. 2. thus speaketh the lord of hosts , saying , the people say the time is not yet come that the lords house should be builded : then came the word of the lord by the ministery of the prophet haggai , saying , is it time for your selves to dwell in your seiled houses , and this house lie waste ? now therefore thus saith the lord of hosts , consider your own wayes in your hearts ; yee have sowne much , and bring in little yee eate , but ye have not enough : ye drinke , but ye are not filled : ye cloath ye , but you are not warme : and he that earneth wages , putteth the wages into a broken bagge , &c. come to the gospell , matthew 25. vers 26. and his master answered to him and said , thou evill servant and floathfull , thou knewest that i reapt where i sowed not , and gathered where i strawed not : thou oughtest therefore to have put my money to the exchangers , and then at my comming should i have received mine owne with advantage : take therefore the talent from him , and give it to him that hath ten talents ; for unto every one that hath , it shall be given , and he shall have abundance : and from him that hath not , even that he hath shall be taken away ; cast therefore that unprofitable servant into utter darkenesse , there shall be weeping and gnashing of teeth . this drowsinesse is also blamed by our saviour christ in his apostles , marke 14. 37. then hee came and found them sleeping , and said to peter , simon , sleepest thou ? couldest thou not watch one houre ? watch ye and pray , that ye enter not into temptation . from divine , i come to ethnick examples : capitolinus hath left remembred unto us , that authonius pius being emperour , caused the roofes and coverings of all such houses to be taken away , as were knowne to receive any idle people ; affirming that nothing was more uncomly or absurd to be suffered , then such idle caterpillars and slow-wormes , to have their food and nourishment from that common-weale ; in the maintenance of which there was no supply from their industry and labour . notorious was the lazinesse and sloath of honorius the emperour , for where , as it is the custome of all princes whatsoever , not to set their hand or seale to any briefe , grant , or warrant , before they had diligently perused the contents , lest perchance they might doe something against their honour and dignity ; yet he was of that idle condition , that he had neither the patience to peruse himselfe , or to heare read any thing ( of what import soever ) he was to subscribe : which his sister placida observing , and willing as farre as she durst , modestly to reprove and taxe this strange sloathfulnes in him ; she devised an instrument or writing , in which the emperour had contracted her his onely sister to a most vile , sordid , and contemptible fellow , who used about the court , and was generally knowne to all ; which done , she caused that paper to be shuffled in amongst many others upon the sealing day , to which the emperor set his hand and signet : and the next morrow she came and prostrated her selfe to him , weeping , and complaining to him of her infelicity and strange disastrous fortune ; at which the emperour wondring , demanded the cause of her so great sorrow and heavinesse ? to whom she shewed the writing , and his hand and seale to confirme it : at which being more amazed , he made a great protestation , that he never had any such thought or purpose ; of which the wise and discreet lady taking advantage , she told him the whole circumstance how every thing came about , and that it was her owne act ; withall beseeching him ( under pardon ) to avoid the like or greater inconvenience , which might trench upon the honour and discretion of his sacred majesty : which was delivered in such passionate and affectionate language , that the emperour received it from her gratefully , and reformed that errour in himselfe for ever after . this drowsie and snorting sinne , howsoever in outward appearance it seemes innocuous and harmelesse , neither dammaging the party infected therewith , nor others , yet hath many virulent and bitter impendencies , which alwayes hang over it , as may appeare by history ; tyrannizing over the strong , and insulting over the mighty : for example , the invincible hercules , whom neither giants , savage beasts , serpents , nor monsters , could withstand ; after all his active and immutable labours , when hee gave but the least way to sloath and idlenesse , it brought him to his utter ruine and destruction ; who casting off his lyons skinne , and laying aside his mortiferous club , with his fatall shafts and bow , betook himselfe unto all effeminacie : insomuch , that changing his masculine habit , he put on the loose garments belonging to women , that he might the more freely insinuate into the good grace and favour of o●phale queene of the lydians , of whom he was perditly inamoured : at whose command he fashioned those his stubborne and rude fingers ( before imployed in quelling tyrants , and subduing monsters ) to spinne , card , and draw a corse and untoward thread from the distaffe ; but what was the end of this sloathfull effeminacie ? his chaste wife dianeyra hearing how strangely he had lost himselfe , both in his person and reputation of the world ; thinking to recall him from this dull and sleepy lethargy , sent him a shirt for a present , ( but ignorant that it was poysoned ) which hee had no sooner put on , but it instantly putrified and infected his body all over , cleaving so fast to his skinne , that in striving to plucke away the linnen , he tore the flesh from the bones ; so that overcome with the anguish and insufferable torture of the poyson , he built a huge pile of wood which he had torne from the trees that grew upon mount oeta , to which having put fire , it no sooner grew into a violent flame , but first having cast in his club , and then his lyons spoyles , he afterwards threw himselfe , where he was burnt to ashes . the like we reade of the great assyrian monarch sardanapalus , whose brave predecessors from many discents , imployed themselves in warlike expeditions and martiall affaires , all of them great undertakers , and some mighty conquerours , insomuch that the nation was dreaded throughout the world ; but this last and worst abandoning all masculine vertue , gave himselfe onely to sloathfull delicacy , luxury , and base metriculosity , in that abject and sordid manner that laying aside all that sublimity and excellence which belongs to regall majestie , he forsooke his virill habit and ornaments , willing if it had beene possible to have altered his noble sexe by putting on female habit , and sequestring himselfe from his martiall nobility , and counsellers of state , converst , and had consociety onely with whores , bawdes , panders , eunuches , and catamites , insomuch that he made his royall palace worse then any burdeile , or common brothel-house : which his nobles and peeres impatient to indure , when neither humble intreaty , perswasion , counsell , nor menaces could divert him from his sloath and idlenesse , they made an insurrection against him : and under arbactes the generall , having first seised all the castles , and places of strength , belonging to the empire , they besieged him in his pallace , profering him even then , if he would change his loathed sensuality , they would likewise alter their purpose of deposing him ; but this desperate devill , constant in his ruine , despising their indulgent proffers , and preferring his beastly and abhominable lusts before life or honour , whilest they were yet in parley , or before returned them any answer , gathered together all his gems , jewels , and treasure , even his whole magazine , which amounted to an infinite : then all his prostitutes and concubines , with the whole brood of brothelry , and setting fire on the whole seragl●a at once , leapt in himselfe amongst them ; than which incendiary , no more acceptable sacrifice could have beene made to the devill . moreover , what greater conquerour then iulius caesar , eterniz'd through all ages for his magnanimity and valour , of whose brave and heroicke acts to give a full expression , would aske a voluminous chronicle , who more wakefull , provident , active , adventurous , laborious , industrious ? and never out of agitation , till he had attained unto that height of supremacy at which he aimed , which was no lesse then to be the sole monarch of the world , but after when he came to submit himselfe to the affect of peace , and ease , and was no longer in action , he fell into many monstrous sinnes , and horrible and hatefull adulteries : for thus suetoninus reports of him , hee vitiated and corrupted many illustrious matrons ; ( i say not all , after he came to be perpetuall dictator , which in effect was emperour ) but these are remembred amongst others ; he stuprated posthumia the wife of servius sisipitius , lollia the wife of aul●s gabinus , tertullia the wife of marcus crassus and m●●a , of c●eius pompeius : divorcing himselfe from his owne wife , hee was said above all others to be most inamored of servilia the mother of marcus brutus , whose love he bought with a jewell valued at sixe hundred sexterti● , hee vitiated also iumia tertia , the daughter of servilia , and wife of marcus crassus . hee was said also to devote himselfe to the love of divers queenes , as euria maura , the wife of king bogades , and cleopatra most amorously above the rest , with whom hee banquetted and rioted night and day , from the sunnes uprising to his sett , and from the twilght to the dawning of the day , and in the same ship and bed accompanied her through egypt , almost to the confines of aethiopia , by whom hee had a young sonne called caesaria : hee is also reckoned amongst the cinaedi , and to bee a pederastes , that is , one abused against nature ; of which , with mamuria termanus he is taxt by catullus : which aspertion suetonius labours to acquit him of , in these words , caesars great familiarity and bed-fellowship , with nicomedes king of bithynia , ( wich was he with whom he was suspected ) doth no way hurt or blemish the modesty of caesar : of whose bloudy butchery in the capitoll who hath not heard ? thus you see even in the greatest and most active , when they fall into this mollicies , and pillowy sluggishnesse , what effects it workes upon them , and what fearefull judgements it brings upon them ; for doubtlesse there is scarce a whoredome acted , or adultery committed , no incestuous congression , or pathick preposterous luxury , in which this socordia , this snaylie and sluggish vice hath not a predominant hand . of the last , modesty will scarce suffer me to speake , or almost to name , being more then brutish and altogether abhominable : and before i enter on the former , give me leave to remember unto you some few of these soft , idle , and effeminate fellowes , which merit rather the names of musk-cats , then men . augustus caesar in sundry of his epistles written to mecoenas , expresseth his tendernesse , softnesse , and delicacy ; but especially in that where hee delivereth himselfe to this purpose : farewell mecoenas , the honey of nations , the ivory of etruria , the laser of aretinum , the margarite of tibur , the smarage of the gilneans , the jasper , berill and carbuncle , &c. strange mellite and oily gnatonicall language , ( being seriously intended ) to a subject from so great and wise an emperour : yet the learned and grave seneca calls him mecoenatem discimitum mollicima ejus delicias , & portentosum orationem : his dissolute or unguerded mecoenas , his most effeminate delicacy , and portentous speech : who saith farther of him , that he was able to give an excellent example of the roman eloquence , if too much felicity and worldly prosperity , mixt with ease and idlenesse , had not mollified and enerved his spirits . so also macrobius and crinitus both report of him . cai● duellius after he had triumpht over the carthaginians , and returned thence a glorious conquerour , grew unto that voluptuousnesse and lazinesse , that he gave himselfe over to all the intemperances of lust and riot ; for if he went at any time by invitation to banquet or feast abroad , hee had a trumpet or a coronet to sound him to the place ; and when the meeting dissolv'd , to usher him back to his owne house . the mass●●tenses were with this lazie luxury so contaminated and infected , that they imitated women in their habit and vesture , perfuming their haire with pretious unguents , and then bound up their lockes with laces and ribbands : hence grew a proverbe to their lasting disgrace , if any man was seene to sp●uce up himselfe too curiously , they would say unto him , e massi●ia ●enisti , thou camest but now from massilla . and of this unmasculin'd condition , were abram , artemon , clistine , lysicrates , argyri●● b 〈…〉 us , n●arus , aristodamus , andramites king of lydia , with infinite others ; perpetually and unto all posterity made notorious for their sloath , and branded for their idlenesse . how apt is plenty and fulnesse of bread to alter even the best natures , and of men to make monsters ! augustus caesar was a wise , discreet , and well govern'd prince , and celebrated for many rare vertues : yet it is related of him by suetonius , sextus aurelius , and others , that he was accustomed to lodge nightly with twelve hee catamites of the one side , and as many she prostitutes of the other ; who rejecting his wife scribonia , contracted himselfe to livia , who was glad to hasten the nuptials , lest her great belly should be discovered : and though hee were a bondslave to lust , he used to punish it in others with all severity ; ( for so the former authors report of him ) at a feast where was a great assembly of the patricians , and senators with their wives ; in the middle of the service , betwixt the second and third course , ( not able to containe himselfe any longer ) he tooke by the arme one of the beautifull'st matrons , ( whose husband was present as a guest ) and led her into a with-drawing roome ; where after some stay he brought her backe to her seat , with her linnen ruffled and out of order , and a great flushing in her face , which was palpable to all there present . he is also said to have stuprated tertullia , terentilla , drusilla , salvia , citiscenia , and others . but more prodigious were the lusts of his successor tiberius , who according to tranquillus , devised a seller or vault , which was as a schoole of venery ; and where all libidinous acts were practised in his owne presence . in the woods also he built venereall groves , where prostitution was daily practised ; with some things fearefull to be named . and as there were many prodigious examples of neroes cruelty , so there are also of his incontinence and luxury ; all which adde to his hatefull and abhominable life , to make it the more infamous , who most irreligiously committed a rape upon rubria , one of the vestall virgines , to whom it was held worse then sacriledge to offer the least violence . hee caused from the beautifull childe sporus ; his virill parts to be cut away , indeavouring to have made him a woman , ( if art could have done it ; ) and then to have married him , and so he did : from whence grew a saying , made common in the mouthes of all , happy had it beene for rome and the empire , if neroes mother had beene such a wife as sporus . many of his actions are too obscene for modesty to utter ; hee had naturall congresse and consociety with his naturall mother agrippina ; he caused also one doriph●● a freed man to be cut like sporus , and married him also . thus farre of him tranquillus , but much more cornelius tacitus . caligula incested his owne sisters , and prostituted them to his slaves and vassals , that in the cause of aemilius they might be condemned as adultresses , or vitiated persons , which otherwise had gone against him . livia horestilla the wife of caius piso he violently tooke from him , and made her his empresse , but within two yeares being tyred with his new peere , he turned her off to grazing ; and then he tooke from caius memmius his wife lolliae pa●lina , and in a short time repudiated her also ; consining them both from marriage , or to have consociety with any man whatsoever . he was much inamoured of one cesonia a beautifull damsell , and his custome was to his private friends oft to shew her naked . hee was said much to love marcus lepidus , and marcus nestor the pantomine , ( which is a buffoone or common jester ) for no other cause , but onely for the commerse of mutuall and alternate brothelry ; of these and many other his brutish ribauldries witnesseth suctonius . the emperour commodus in like manner constuperated his owne naturall sisters , in the sight of his other paramores and prostitutes , and then offered them to his friends , such libidinous wretches as himselfe , to have the like congresse with them : being a young man he was a scandall to all those whom he made his companions , and they reciprocally were scandalized by being in his company : these with infinite others of his licentious irregularities are recorded by lampridius . hee had also ( as the same author testates ) three hundred concubines of selected forme and feature ; chosen out of the families of the senatours and patritians ; and as many choice young men of sweet aspect and undespised proportion , taken out of the best of the nobility ; and with these hee did continually riot , drinke , and wanton in his pallace , where were used all immodest postures , and uncomely gestures , that the very genius of lust could devise : so that his court shewed rather a common stewes , then the royall dwelling house and mansion of a prince . gordianus iunior , who wore the imperiall purple with his father , absenting himselfe from all warlike imployment , lived in lazinesse and ease , giving himselfe solely to voluptuousnesse and carnall concupiscence , having at once two and twenty concubines , and by every one of them three or foure children at the least ; for which by some he was called the priamus of his age : but by others ( in scorne ) the priapus . and proculus the emperour in one expedition , ( besides many other spoyles ) tooke captive an hundred sarmatian virgines ; all which hee boasted not onely to have vitiated and deflowred , but to have perpetrated , or more plainly got with childe , within fifteene dayes , for so flavius vopiscus reports of him ; as also sabellicus , in exemplis . heliogabalus that monster of nature , gathered together bawdes , whores , catamites , pimps , panders , rounsevalls , and stallions , ( the very pest and poyson of a nation or people ) even till they grew to a great multitude : to which he added all the long-nos'd vagabonds , and sturdy beggars he could finde ; for these they say have the greatest inclination to libidinou filthinesse , and these he kept together and maintained at his great charge , onely to satisfie his brutish humour : therefore lampridius writing to the emperour concerning his prodigious venery , useth these words ; who can endure a prince who committeth lust in all the hollowes of his body , when roomes , cages , and grates , the receptacle and dennes of wilde beasts cannot amongst them all shew a beast like him . he also kept cursors and messengers , who had no other imployment , but to ride abroad , and seek out for these masuti , and to bring them to court , that he might pollute and defile himselfe amongst them : but these whose dissolute and floath-infected lives have growne to such an execrable height of impudence , have not escaped gods terrible judgements by miserable and tragick ends ; as you may read in the premises , where i have had occasion to speake of the same persons , though to other purpose . i will prosecute this further by example , wherein the effects of this dull and drowsie vice of idlenesse and sloath , shall be better illustrated , and in none more proper then that of ●egistus and clitemuestra : for agamemnon king of mycena , ( and brother to menelaus king of sparta , the husband of helena , ravisht thence by paris , one of the sonnes of king priam ) being chosen . generall of the grecian army , in that great expedition against troy , for the rape of that spartan queene : in his absence he left aegistus to governe his family , and mannage his domesticke affaires , who lull'd in ease , and loytring in idlenesse , and she a lusty lady , and lying in a widdowed and forsaken bed , such familiarity grew betwixt them , that at length it came into flat adultery ; of whom the poet thus ingenuously writes : quaeritur aegistus , quare sit factus adulter ? in prompt● causa est , desidiosus erat , &c. aske any why aegistus did faire clitemnestra woe , 't is answer'd : he was idle , and had nothing else to doe . now this egistus was before espoused to a young lady the daughter of phocas duke of creophen , whose bed he repudiated , and sent backe to her father . for the love of this queene of micena , of whom he begot a daughter called egiona ; and in the absence of his lord and master ( supported by the queene ) tooke upon him all regall authority , and was obeyed as king. now agamemnon had a young sonne called orestes , who was then under the tuition or guardianship of a worthy knight called fultibius , who fearing lest the adulterer and the adulteresse might insidiate his life , he conveyed him out of the land , and brought him to idomeneus king of creet , a pious and just prince , who undertooke to bring him up , educate , and instruct him like the sonne of such a father ; and protect him against all his enemies whatsoever . imagine now the ten yeares warres ended , troy sackt and spoyled , rak't to the earth , and quite demolished ; and agamemnon at his returne the very first night of his lodging in the palace , cruelly murdered in his bed by egistus and the queene . by this time orestes being of the yeares able to beare armes , and having intelligence how basely his father was butchered , and by whom , he made a solemne vow to avenge his death upon the authors thereof , and to that end besought aide of the king idomeneus his foster father and protector , who first made him knight , and furnisht him with a competent army . to assist whom came fultibius his first guardian , with all the forces he could levy ; as also phocas , whose daughter egistus had before forsaken : these sped themselves so well , that in few dayes they entred the land , and after laid siege to the chiefe citie called micene , where the queen then lay ( for aegistus was at that time abroad to solicit a●d against invasion , which he much feared ) but finding the gates shut , and the wals manned , and all entrance denied , they made a fierce assault ; and though it was very couragiously and valiantly defended ; yet at length the city was taken , and the queen surprised in the palace , who being brought unto the presence of her son , all filiall duty set apart , and forgetting the name of mother , he saluted her onely by the title of adulteresse , and murderesse , and when he had thundered into her eares the horridnesse and trocity of her crime , having his sword drawn in his hand , he suddenly transpie●●'d her body , and left her dead upon the pavement , as an expla●ion or bloody sacrifice to appease the soul of his dead farher . some would aggravate the fact , and say , that he caused her breasts to be torne off , ( she being yet alive ) and cast to the dogges to be eaten , but that had been a cruelty beyond nature , for a son to exercise upon a mother ; now whilest these things were in ag●●ation , aegistus had gathered an army for the raising of the ●●ege , and reclaiming the city , of which orestes having intelligence , ambu●hed him in his way , and had such good successe , that having incompassed him in , he set upon his forces , both before and behinde , routed them , and took aegistus prisoner , whom after he had put to the greatest tortures that humane apprehension could invent or devise , he commanded his body to be hanged in chaines upon a gibbet without the city , the place where malefactors were executed ; there to remain till it dropped thence limbe from limbe : all this comming to the ear of the adulterate brood esyone , ( who was said to have been accessary to the death of agame●nón ) she in extreme sorrow for the disaster happened to her father and mother , despairing , strangled her selfe , and orestes after he had more considerately pondered his cruelty towards his mother , which ( how soever just ) had better to have come from any mans hand than his own , and further , that in the mouthes of all men he was held no better than a matricide , ( a name hatefull both to god and man ) he upon this grew into a great melancholy , and from melancholy to madnesse , never being able to recover his senses after . it being worthy observation , what murders , revenges , adulteries , divers selfe-killings , and what not ? arise from this ( seeming harmelesse ) drowsie , and sleepy sin of i 〈…〉 enesse ; of which i will present you further with a strange and most lamentable story . dom. ioannes gygas postilla suae , parte secunda , pag. 200. a noble and vertuous lady who had a lasie and drowsie chambermaid , and as one bad quality seldom or never goeth without another , she was of a testy disposition , and of a snappish and curst tongue ; it happened that her mistresse upon a time chiding her for her neglect and sloath , she began to mander and murmur , and in the end to give her lady very crosse and untoward language , at which being much incenst , she gave her a box on the ear , at which she fell down upon the floor , as if she had been halfe slain , and multiplying many bitter and despightfull words , told her lady that blow should never be forgot nor forgiven . who somewhat sorry , as fearing she had strook her too hard , left her mumbling the devils pater noster , as we say , and minded her no farther . but the devill would not let slip this occasion , putting her in minde , to accuse her lady of adultery , and day nor night she could be in quiet , till she had so done : at length attending a fit opportunity when she found her lord in private , the subtle shrew interupted him after this manner ; noble sir , ( with pardon craved for my boldnesse ) i have a strange secret to acquaint you with , were i assured of your silence , but i am afraid that my zeal and tender care i have of your honour may be misprised , and that punishment which belongeth to others may redound upon my selfe to mine own ruine ; at which the crocodile wept , and her lord longing to know what the matter was , protested secrecy , and bid her say on : when she thus proceeded , i know ( sir ) that you are confident of the modesty , purity , and conjugall chastity of your lady , as wholly devoted to your love , having no other rivall or competitor in her affection ; but to my great sorrow i speak it , she violates her matrimoniall tie , and adulterates your sheetes in your absence , not with a gentleman of any of fashion , or quality , but with one of the groomes of your stable , which i most humbly beg of your honour that you will keep private to your selfe , till i make you eye-witnesse of what i speak , and bring you to the place where this ungodly congresse is frequently used betwixt them . and here she broke off abruptly as if teares constrained by sorrow had stopped her in her further relation . at this discourse the nobleman was stupified , and though he ever found her indulgent and affectionate towards him , and could never tax her of the least lascivious glance or incontinent gesture , yet he remembred that when his custome was to rise early to hunt , or hawk , or to survey his parkes and grounds , he found her scarce up or ready when he came backe to break fast , and then his jealousie began to suggest him that in that interim this wickednesse might be committed ; and so growing full of thoughts , he left her ( the devils agent ) to attend the event , who let slip no occasion to prosecute the mischief that she had begun , but finding him comming early one morning ( after his sports ) and knowing her lady was then in bed , ran presently to the stable and called one of the groomes in haste , and told him he must run suddenly to her lady in her chamber , for she had a serious businesse in which to imploy him , which she did with such servency , that the groom ran to the chamber as if it had been for life and death , ( and so indeed it proved ) and finding his ladies door open , entered : in which time she cals her lord , and hastens him to the place , but before he came thither , the lady spying the groom to rush so suddenly into the chamber , called him bold and saucy varlet , and ( ignorant of the deceit ) flung bed-staves at his head , and not having the patience to hear what he had to say for himselfe , bad him get him thence with a vengeance , whom his master met just at the door , and with his sword ran him through , so that without speaking he fell dead in the place , and there in the heat of fury , ere she had the leisure to aske what the matter was , he as she lay in her bed and without any question or answer expected transpierc'd her to the heart , whose chaste soul ( no doubt ) mounted unto that blessed place of rest to which her piety , devotion , and charity in her life time chiefly aymed ; now as he stood leaning upon his sword so lately imbrued in the bloud of these two innocents , having a thousand chimera's in his brain , and her flinty and obdurare heart mean time relenting at the horridnesse of the strage committed , she could keep her own devillish counsell no longer , but presently burst out into this language ; alas my lord , what have i done ? never was lady more chaste or constant to the bed and imbraces of her husband than she who here lies weltering in her innocent blood , whatsoever i spake of her was false and untrue , as meerly suggested by the devill , and this i malitiously devised in revenge of a blow she gave meto correct my 〈◊〉 and slo 〈…〉 fulnesse , which not able in my ill disposition to digest ; i , am onely i am sole authour of their commiserated and much to be lamented deaths , which hath happened more difastrous than i expected . this being so feelingly and passionately delivered , strooke such a deep impression into him , that sometimes casting his eye upon his honest and faithfull servant , and then upon his vertuous and untainted wife , being possest with a world of distractions at once , which swayed him above the strength of nature , he first dispatched her of life , and after fell upon his own sword ; making up the fourth in the tragedy . if you expect to hear further judgements inflicted upon this sin , every sessions and assises through the kingdom can afford presidents sufficient , how many children are brought to the execution place , who complain of their parents for their idle and slothfull bringing up ; who being neither set to school , nor put to manufacture or trade , whereby to get their livings , have been found to filch , pillage , steal , and break houses , which brings them at length to the gallowes : what fils the bridewels and correction-houses with so many rogues and vagabonde ; but idlenesse ? what makes so many maunders and high-way beggers , so many brothers of the broomesta●●e , who not able to compasse a sword or pistoll , will adventure to set upon men and rob them , with staves , bats , and cudgels ? what makes so many pimps , panders , apple-squires , bawdes , prostitutes and whores ( the very cankers and impostumes of a common-weal ) but sloth and idlenesse ? and what are the fruits of their ribaldries and 〈…〉 ries , but aches , and it ches , ●●rpegues , fluxes , rheumes , catarrhes , and a thousand other diseases ? who though they escape the rope ( which is the presentest and sudde●nest cure for them all yet the best houses they can hope to purchase , are lame spittles ; and hospitals . i need not aggravate these any further , as not being things private , rare , or scarce happening in an age , but as common as noverint univers● , for scarce a monethly sessions passes here in the city , without hanging and carting . to prevent which , and to avoid the manifold mischiefes incident , nay impending over this sin of floath and idlenesse , let every man and woman in the fear of god apply themselves to their severall vocations and callings , to supply ( as far as in them lies ) the necessities belonging to this life , and to become industrious and laborious members of the church and common-weal ; and for the life to come , to take the counsell of our saviou 〈…〉 , matth. 24. 22. watch therefore , for you know not at what hour your master will come : of this be sure , that if the good man of the house knew at what watch the theefe would come , he would surely watch , and not suffer his house to be digged through . this condemneth sleepy floath and ●rowfie negligence ; neither is doing good onely commanded , but the negligence and omitting of doing good is damnable and subject to everlasting torment , as you may reade matth. 5. 41. then he shall say to them on the left hand , depart from me ye ●ursed into everlasting fire , which is prepared for the devill and his angels , for i was an hungred and yee gave me no m●●● , i thirsted and ye gave me no drinke , i was a stranger and ye took me not in unto ye , i was 〈◊〉 and ye clothed me not , i was in prison and ye visited me not , and these are me sinnes of omission . their judgement is not for taking away the bread from the hungry , and drinke from the thirsty , but for not supplying them with such necessities when they stood in want thereof ( for this is spoken of the poor members of christ. ) i conclude with this sin of idlenesse thus , most sure we shall reddere rationem , that is , answer for every idle act , when we shall render an account for every idle word . chap. v. gods iudgements against covetousnesse . this vice is defined to be a dishonest and insatiable desire of having , which is superabundant in desiring , acquiring , and keeping , but altogether deficient in parting with , or giving : this inordinate desire of riches is quite opposite to liberality , and to justice , which ought to distribute suum cuique , and may be divided into these four heads , mortall , veniall , capitall , and generall . it is called mortall , when a man taketh or reteines that which belongeth to another man unjustly ; and then it is either theft , rapine , vsury , or deceit in buying or selling , or else when we prefer the inordinate love of riches before our love to god and our neighbour . and then called veniall , when though we love wealth , we use no indirect course to get it , nor hinder others by our illiberality or gripplenesse to keep it , and may be called good husbandry . it is capitall , and so called , because it is the head of many other sinnes , and exceedeth either in retaining , from whence ariserh obduration against pity , which is also called inhumanity , or the unquietnesse of the minde , which begets superfluous solicitude and care : or violence , when we take from others injustly and by force : or fallacy , when we equivocate in our bargaines : or perjury , when we use an oath to confirme it : or fraud , when for gain we sticke not to deceive : or prodition , and that was the sin of iudas , who for a price betrayed his master . it is called generall , because of it there be many species , one specially consists either in the defect of giving , or the excesse in the desire of having ; of the first in giving , he is called parcus who giveth little , tenax who gives nothing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who parts with that he gives with great difficulty . excesse in acquiring consists in gaining filthily , or injustly ; filthily , by illiberall acts , as striving to enrich ones selves by base , vile , and sordid meanes , in which is included all meretricall gain got by prostitution or panderisme , with the like : and amongst these injustly avaritious , are numbered , vsurers guilty of oppression and extortion , theeves who rob either openly or privately , spoilers of the dead , false executours , &c. and dicers , who covet to prey on the goods of their friends living . and this grand vice with all the severall branches thereof is condemned in the holy scriptures , gen. 18. 21. moreover , provide thou amongst all the people , men of courage , fearing god ; men dealing truly , hating covetousnesse , &c. it is the tenth commandment , thou shalt not covet thy neigbours house , neither shalt thou covet thy neighbours wife . and levit. 19. 11. ye shall not steal , neither deal falsly , neither lye one to another , thou shalt not do thy neighbour wrong , nor rob him . deut. 23. 20. thou shalt not lend upon usury to thy brother , that the lord thy god may blesse thee in all that thou settest thine hand to , in the land whether thou goest to possesse it . iob 20. 15. he hath devoured substance , and he shall vomit it , for god shall draw it out of his belly . and 27. 8. for what hope hath the hypocrite when he hath heaped up riches , if god take away his soul. psal. 62. 10. trust not in oppression nor in robbery , be not vain , if riches encrease set not thine heart upon them . prov. 1. 19. such are the wayes of every one that is greedy of gain , he would take away the life of the owners thereof . ier. 8. 10. therefore will i give their wives unto others , and their fields unto them that shall possesse them , for every one from the least unto the greatest is given unto covetousnesse , and from the prophet unto the priest every one dealeth falsly . ezech. 18. 7. he that hath not oppressed any , but hath restored the pledge to his debtour , he that hath spoiled none by violence , but hath given his bread to the hungry , and hath covered the naked with a garment , and hath not given forth upon usury , neither hath taken any increase , but hath withdrawn his hand from iniquity , and hath executed true judgement betwixt man and man , and hath walked in my statutes , and hath kept my judgements , to deal truly , he is just , and shall surely live , saith the lord. matth. 6. 24. no man can serve two masters , for either he shall hate the one and love the other , or else he shall leane to the one and despise the other , ye cannot serve god and riches . luke 12. 15. wherefore he said nnto them , take heed and beware of covetousnesse , for though a man have abundance , his life standeth not in his riches . iohn 12. 4. then said one of his disciples , even iudas iscariot simons son which should betray him , why was not this oyntment sold for three hundred pence and given to the poor ? now he said this not that he cared for the poor , but because he was a thiefe and had the bag , and bare that was given . it is radix omnium malorum . 1 tim. 6. 10. for the desire of money is the root of all evill , which whilest some lusted after they erred from the faith , and pierced themselves through with many sorrowes , for they that will be rich fall into many temptations and snares , and into many foolish and noysome lusts , which drown men in perdition and destruction . covetous men are contemners of gods word , matth. 13. 22. and he that received the seed amongst thornes is he that heareth the word , but the cares of the world , and the deceitfulnesse of riches choak the word , and he is made unfruitfull . it is no better than idolatry , col. 3. 5. mortifie therefore your members which are on earth , fornication , uncleannesse , the inordinate affections , evill concupiscence , and covetousnesse , which is idolatry . they are miserable and vain , iob 20. 19. he hath undone many , he hath forsaken the poor , and hath spoiled houses which he builded not , surely he shall feel no quietnesse in his body , neither shall he reserve of that which he desired , there shall none of his meat be left , therefore none shall hope for his goods , when he shall be filled with his abundance , he shall be in pain , and the hand of the wicked shall assail him , he shall be about to fill his belly , but god shall send upon him his fierce wrath , and shall cause to rain upon him , even upon his meat , &c. they are not capable of everlasting life , col. 6. 10. nor thieves , nor covetous , nor drunkards , nor railers , nor extortioners shall inherit the kingdom of god. many more texts there are to the like purpose , but i come nearer to shew you examples of covetousnesse , and the punishments thereof out of the sacred scriptures . we reade iosh. 7. 20. and achan answered ioshua , and said , i have sinned against the lord god of israel , and thus and thus i have done , i saw amongst the spoiles a goodly babylonish garment , and two hundred shekels of silver , and a wedge of gold of fifty shekels weight , and i covered them , and behold , they lie hid in the earth , in the midst of my tent , and the silver under it . it followeth , verse 24. then ioshua took achan the son of zerah , and the silver , and the garment , and the wedge of gold , and his sonnes , and his daughters , and his oxen , and his asses , and his sheep , and his tents , and all that he had , and all israel with him brought them to the valley of achor : and ioshua said , in asmuch as thou hast troubled us , the lord shall trouble thee this day ; and all israel threw stones at him , and burnt them with fire and stoned them with stones , &c. it was also punished in nabal , 1 sam 1. 25. who was churlish , gripple , and covetous , and ungratefull to david and his servants , for which the text saith , verse 36. and about ten dayes after the lord smote nabal that he died : who not onely lost his life , hut had his wife abigail given unto david , whom he before despised . ahab king of israel for coveting of naboths vineyard , and by the meanes of his wife iezebel putting him to death , that her husband might take possession thereof : hear his terrible judgement that followed , 1 kings 21. 17. the word of the lord came to eliah the tishbite , saying , arise , go down to meet ahab king of israel which is in samaria , lo , he is in the vineyard of naboth , whither he is gone down to take possession of it : therefore shalt thou say unto him , thus saith the lord , hast thou killed , and also gotten possession : and thou shalt speak unto him saying , thus saith the lord , in the place where dogs licked the blood of naboth , shall dogs licke even thy blood also , behold , i will bring evill upon thee , and will take away thy posterity , and will cut off from ahab him that pisseth against the wall , as well him that is shut up , as him that is left in israel : and i will make thy house like the house of ieroboam the son of nebat , and like the house of baasha the son of ahijah , for the provocation whereby thou hast provoked and made israel to sin : and of iezebel spake the lord , saying , the dogs shall eat iezebel by the wals of iezreel ; the dogs shall eat him of ahabs stocke that dieth in the city , and him that dieth in the fields shall the fowles of the air eat , &c. now what more fearfull judgement could have been pronounced against them ? all which punctually happened unto them according to the prophets saying . further , we reade esay 1. 23. thy princes are rebellious , and companions of thieves , every one loveth gifts , and followeth after rewards , they judge not the fatherlesse , neither doth the widows cause come before them , therefore saith the lord god of hostes , the mighty one of israel , ah , i will case me of my adversaries , and avenge me of mine enemies . ier. 22. 17. thine eyes and thine heart are but onely for thy covetousnesse , and to shed innocent blood , and for oppression , and for destruction , even to do this ; therefore thus saith the lord against iehoiakim the son of iosiah king of iudah , they shall not lament him , saying , ah my brother , and ah my sister ; neither shall they mourne for him saying , ah lord , or ah his glory , he shall be buried as an asse is buried , and cast forth without the gates of ierusalem . ezech. 22. 27. her princes in the midst thereof are like wolves , ravening the prey to shed blood , and to destroy soules for their own covetous lucre . in thee have they taken gifts to shed bloud , thou hast taken usury , and the increase , and thou hast defrauded thy neighbour by extortion , and hast fogotten me , saith the lord god , behold therefore i have smitten mine hands upon thy covetousnesse that thou hast used , and upon the blood which hath been in the midst of thee : i will scatter thee amongst the heathen , and disperse thee in the countries , &c. amos 4. 1. hear this word ye kine of baashan , that are in the mountaines of samaria , which oppresse the poor , and destroy the needy , &c. the lord god hath sworne by his holinesse , that loe , the dayes shall come upon you , that he will take you away with thornes , and your posterity with fish-hookes . micah 2. 2. and they covet fields , and take them by violence ; and houses , and take them away , so they oppresse a man and his house , even man and his heritage , therefore thus saith the lord. behold , against this family have i devised a plague , whereout ye shall not plucke your neckes , and you sh all not go so proudly ; for this time is evill . again , 3. 11. the heads thereof judge for rewards , and the priests thereof teach for hire , and the prophets thereof prophesie for money , yet will they lean upon the lord , and say , is not the lord amongst us ? no 〈◊〉 can come upon us : therefore shall sion for your sakes he plowed as 〈◊〉 field , and ierusalem shall be an hea● , and the mountain of the house as the high places of the forest . hab. 2 9. ho , he that coveteth an evill covetousnesse to his house , that he may set his nest on high , to escape from the power of evill . thou hast consulted shame to thine own house , by destroying many people , and hast sinned against thine own soul , for the stone shal 〈…〉 out of the wall , and the beame out of the timber shall answer it , we unto him that buildeth a town with blood , and erecteth a city by iniquity . 2 mach. 10. 20. now they that were with simon being led with covetousnesse , were intreated for money ( through certain of those that were in the castle ) and took seventy thousand drac 〈…〉 , 〈◊〉 〈◊〉 some of them escape , but when it was told machubeus what was done , he called the governours of the people together , and accused those men , that they had sold their brethren for money , and let their enemies go , so he slew them when they 〈◊〉 convict of treason , and won the two castles . eccles. 4. 8. there is one alone , and there a not a second , which hath neither son nor brother , yet is there no end of all his travell , neither can his eye be satisfied with riches , neither doth he thinke , for whom do i travell , and defraud my soul of pleasure ? this also is vanity , and this is an evill travell . again 5. 9. he that loveth silver shall not be satisfied with silver , and he that loveth riches shall not enjoy the fruits thereof , where goods increase they are increased that eat them , and what goods commeth to the owners but the beholding thereof with their eyes ? the sleep of him that travelleth is sweet , whether he eat little or much , but the satiety of the rich will not suffer him 〈◊〉 sleep . there is an evill sicknes that i have seen under the sun , to wit riches reserv●● to the owners thereof for their evill , and their riches vanish by evill travell , 〈◊〉 he begetteth a son and in his hand is nothing . i conclude with that of zephan . 1. 18. neither their silver nor their gold shall be able to deliver them in the day of the lords wrath , but the whole land shall be devoured by the fire of his jealousie , for he shall make a speedy riddance even of all them that dwell in the land . and thus far the scriptures against this horrid vice of covetousnesse . i come to the fathers : saint augustine , de verbo domins , useth these words , what is this avidity of concupiscence without measure ? when even beasts themselves observe a mediocrity ; they onely prey when they are an hungred , but cease to spoil when they are satisfied , onely the avarice of the rich is insatiable , it alwayes rages , and is never sated , it neither feareth god , nor reverenceth man ; it spareth not the father , nor acknowledgeth the mother ; it regardeth nor brother , nor childe , but breaketh covenant with a friend , it oppresseth the widdow , invadeth the orphant , distresseth the poor , and is prone to bring false witnesses , and what a madnesse is it to desire death for life ? and in seeking to finde gold , to lose heaven ? and saint ambrose in his sermons thus : it is all one for him that hath , to take from him that wants , and when thou hast , and canst , to deny relief to the indigent and needy ; it is the bread of the hungry that thou deteinest , the cloathing of the naked that thou keepest backe , the money that thou hidest in the earth is the redemption of the captive , and know , thou robbest so many of those goods as it is in thy power to confer upon the miserable , when thou denyest to succour them : those fortunes and those riches are not a mans owne , which he cannot carry with him , onely mercy and charity forsake not a man in his death . saint hierome saith , to a covetous man that is as much wanting which he hath , as what he hath not , because hee rather desires to have what hee wants , or is still in feare to lose what he hath ; who , whilest in adversity he hopes for prosperity , in prosperity hee feares adversity . and in another place . the covetous man burnes here with the heat of concupiscence , and shall burne after in the fire of gehenna . if hee see one more potent then himselfe , he suspects an oppressor : if one inferiour , hee feares a thiefe : and such are most unhappy , who really suffer whatsoever they shall but feare to suffer . huge lib. de clar. useth these words : there be foure things in the possessing of goods and riches to be observed ; namely , that lawfull things we doe not acquire injustly ; or being injustly acquired , we doe not strive to injoy them unlawfully : that we strive not to possesse much , though lawfully ; nor things justly got , defend unlawfully ; for either evilly to acquire , or badly to use what is acquired , what is lawfull makes unlawfull : for , to possesse much hath some alliance to avarice , and commonly it happens , what is too much lov'd , is ill defended . i conclude with gregory in one of his homilies , every avaritious man from drinke doth multiply thirst ; because when he hath once injoyed what he before coveted , he is not therewith satisfied , but hath the greater inclination to cover more . but from the fathers i come to ethnick history , and first i will give you the appellation of some rich men : cacilius camidius was of that infinite estate , that though he had lost a great part of his riches in the civill warres of rome , yet at his death he left foure thousand domestick servants and retainers ; in his stables he had an hundred and threescore horses , three thousand and sixe hundred oxen , and of other head of cattle two hundred fifty and seaven thousand , and pecuniis numeratis , that is in ready coyne sixe hundred thousand pound weight , who also gave to be expended upon his funerall eleven thousand sestertii . marcus crassus would not allow any man to be called a rich man , who was not able out of his private coffers to maintaine a legion of souldiers for a yeare ; the annuall revenue of his fields and grounds arrable and pasture , amounted to fiftie hundred thousand crownes of gold : neither did this suffice him ( saith pliny ) but he was ambitious to winne and possesse all the gold of the parthians . the greatest part of his wealth he purchast out of the civill garboyles , seditions , and combustions , converting the publike calamities to his private use and benefit ; for when he had left him three hundred talents onely from his fathers inheritance , before he enterprised any expedition against the parthians , hee had gathered together into one magazine seaven thousand and one hundred talents , though hee had before consecrated the tenths and tythes of his whole estate to the temple of hercules . hee moreover made a publique banquet , in which he feasted the whole people of rome , and gave to every one of his guests three pounds in silver : he kept moreover as his servants that had dependance of him , five hundred smiths and carpenters , skilfull in architecture ; whom hee not onely imployed in his owne sumptuous buildings and aedisices ; but to any noble citizen who had a will and desire to build , he not onely lent them freely , but paid them at his owne charge : yet this man overcome with covetousnesse of the parthian gold , was by them taken prisoner in battaile , who knowing his great avarice , caused molten gold to be powr'd downe his throat , deriding his insaciety in these tearmes ; for gold thou thirstest in thy life , and now take thy fill of it in thy death . and yet pallas the freed man of claudius caesar was held to bee twenty times richer then crassus : plinius the praetor speakes of this pallas , as also of calistus and narcissus , possest of innumerable wealth , during the principality of claudius , insomuch that the plenty of narcissus grew to a proverbe , for if they had to speake of any man who was possese of superabundant wealth , they would say he was as rich as narcissus : of this pallas iuvenall speakes in his first satyre , who with narcissus were the freed men of claudius ; and by the generall suffrage of the senate , had not onely mighty donatives conferred upon them , but they were admitted unto prime magistrates , and underwent the most honourable offices in the citie : more over the emperour ( as tacitus writes ) bestowed upon pallas the praetorian ensignes , with great summes of money , being yearely possest ( besides his domestick wealth ) of three thousand sestertii ; but what happinesse had hee by the enjoying of such abundance ? the same author relates , that ner● caesar grieving that hee had lived so long , ( for hee was growne aged ) caused him to be poysoned ; and by that meanes consiscated his goods to his owne use . antiochus the great king of syria did so abound in riches , that purposing to make warre upon the romans , he gathered a puissant and numerous army , who were accommodated in all the bravery that could be possible ; their helmets being richly plumed , and the heads of their speares and shields shining with silver and gold ; who after with great esteeme , shewing the glory of his souldiers , and pride of his host to hanniball , he asked him whether he thought that these were not able to conquer the romane ? who after some small pause made him answer : i cannot presume that they are able to vanquish them , but of this i am most assured , they are able to satisfie them , if the romans be covetous ; and so it after proved to his great dishonour . pythius bythinius a persian , gave to dari 〈…〉 a plaine tree and a vine all of gold ; he also feasted xerxes army , ( in his expedition towards greece ) which consisted of seaven hundred fourescore and eight thousand men , and allowed unto them five moneths provision of corne , victuall , and pay ; and onely because that of five sonnes he had , xerxes would leave one of them at home with him to comfort him image . herodotus and pliny both testifie of him , that being demanded of the king of what possession 〈◊〉 was ? he made answer . that he had in his coffer ten thousand talents of silver , and foure hundred mirlads of gold , besides of the coyne of the daricans , which amounted to seaven thousand pound weight in gold , all which when he had prostrated to the kings service and free dispose , he wondring at his extraordinary liberality , tooke to supply his present use the foure hundred miriads of gold , and left him the rest : notwithstanding which , in his returne from greece , whence he was basely beaten and baffled , he caused that young man the sonne of so bountifull a father , before his face to be cut in pieces . and thus we see there is no trust in riches : for even king david and his sonne , who had wealth above account , and gold and treasure beyond numbe● , the one 〈◊〉 into murder and adulterie , the other into lust and idolatrie . from those which were rich , i come to the covetous : constat , manasses , annaltum pag. 94. relates that chaganus king of the septentrionall scythians , when he had invaded many of the roman forts and cittadels , even those most strongly manned and defenc't , in his first violent assaults tooke in many walled cities , and all the region bordering upon ister , quite depopulutated ; insomuch that the whole river was sanguin'd with the bloud of the natives . and having surprised many captives , to the number of twelve thousand men , hee sent to the emperour mauricius to know if hee would redeeme them being christians , and his subjects : but neither the extreame rage of the scythian cruelty , nor the barbarous kings inhumanity , neither the cryes and ejaculations of the miserable and distressed prisoners , could move the minde of this obdure and flinty-hearted emperour , who was wholly given over the base and sordid avarice . againe , chaganus sent unto him . embassadours with more moderate and reasonable conditions , with a great part of the first price deducted ; to which the covetous emperour would not lend any eare at all : which chaganus hearing , he raged like a tyger , and caused them all to be hewed to pieces ; the whole region to be covered with their carkasses ; the fields to bee stain'd with their bloud ; and their bodies to be piled in an heape almost to the height of a pine-tree : which cruell act of the emperour my author thus aggravates . o gold and love of gold , more cruell then a tyrant ! of men the persecutor , the fort of mischiefe , the castle of destruction , the eversion of towers , the depopulation of cities , the demolishing of walls and gates , the fall of houses , the ruine of families : o with what mischiefes doest , thou afflict us mortals ! no earthly thing can compare with thee in cruelty : thou softnest the hard , indurat'st the soft ; thou givest speech to the silent , and makest mute the free speaker : in roving , thou makest the swift slow pac't , and puttest wings to the feet of the lazy : thou kickest against law and justice , expellest bashfulnesse and modesty , violat'st sepulchres , diggest through ; there is nothing which thou wilt not sell , nothing which thou wilt not betray . now let us looke upon the dreadfull judgement of god , which fell upon this gripple minded prince , who was so hated amongst the christians , that upon christmas day , as he was entring into the temple , was like to have beene stoned to death : after which he grew jealous even of his owne brother , and all the best friends about him , lest they should supplant him from the imperiall dignity ; of which he grew the more timerous , in regard of divers ominous dreames : for there appeared unto him in his slumbers a blazing-starre like a sword , and a monke running with a sword drawn to the emperours statue , inrag'd and crying out aloud , imperatorem ferr● periturum : ( i● ) that the emperour shall perish by steele . hee dreamed also , that he was given to be murdered to one phocas ; upon which he sent for one philippicus out of prison , a man whom hee much trusted , and asked him , qualis sit phocas ? what kinde of man is that phocas ? to whom philippicus answered , centurio ambitiosus , sed timidus : to whom the emperour againe replyed , if he be a coward , he is then a murderer . in conclusion , he grew into such a great contempt of the army , that they sought to depose him ; and the legions and men of warre about istrus chose phocas a barbarous and bloudy thracian to be emperour , who made all the haste possible to constantinople , where he was crowned in the suburbs by cyprian the patriarch . mauricius in this interim was with his wife and children at chalcedon , where through griefe and trouble of minde he fell sicke : thither phocas sped him with all expedition , who first caused his two youngest sons to be slaine in his sight , and then his three daughters ; and next their mother constantina , the daughter of tiberius the second , the next emperour before mauricius ; who beheld the deaths of his sonnes and daughters with great patience : but when he saw his wife in the hand of the tormentor , he burst forth into these words , ( acknowledging his faults ) o lord god , thou art just , and and thy iudgements are right . lastly , phocas commanded his head to be cut off , whose body , with his wives and children , were cast upon the shore , to be a publike spectacle for all the people ; where they lay upon the ground till one of the enemies which had belonged to mauricius , caused them to be interted . achaeus a king of the lydians , was much branded with this vice of covetousnesse , who when he had accumulated much riches , and that too by sinister meanes , not therewith contented , hee proceeded further , and put new and unheard of taxes and exactions upon his subjects ; when they knew his treasury abounded with all fulnesse and plenty : in hate of whose extreame avarice they conspired together , and made an insurrection against him ; and having surprised him in his palace , they haled him thence , and hanged him on a gibbet with his heeles upward , and his head drowned in the waters of pactolus ; whose streames ( as sundry authors write ) are of the colour of gold , and hath name amongst the golden rivers ; an embleme of his avarice . thus you see this deadly sinne seldome or never escapes without judgement . neither did iustinianus the second , the sonne of constantinus barbatus , escape the aspersion of this horrid vice , he was the last of the stocke of heraclius , a man covetous , unquiet , cruell , and unfortunate : he had two sycophants who furnisht his coffers , and for that were graced by him with all imperiall power and authority ; the one theodosuis , a monke , the other stephanus the emperours chaplaine : who was in such credit with his master , that he durst beate the old empresse . these two not onely exercised extortion and oppression amongst the subjects , but great cruelty upon the princes , dukes , and captaines , keeping one of them called leontius two yeares in prison ; who after escaping by the helpe of the patriarch , was made emperour , and cut off the nostrils of iustinian , and sent him as an exile to chersonesus . which leontius being after surprised by tiberius apsimarus , he cut off his nostrils and sent him into a monastery . after iustinian returned , being ayded by the bulgarians , and suprising both leontius and apsimarus , he caused them to be led bound through the market-place ; and having first trod upon their necks , cut off their heads : then hee pulled out the eyes of callinious the patriarch , and hanged up heraclius the brother of apsimarus . but at what time he sent his army against chirson , the host made philippicus bardanes emperour , who made all speed to constantinople ; and taking iustinian and his sonne tiberius from the sanctuary , commanded them most miserably to be slaine . nay , even your greatest prelates , and in the primest places of episcopall dignity , have not beene excluded from this generall sinne of avarice . martinus papa was of that gripple and penurious condition , that he commanded the ends of wax-candles left after masse , and the other service , to bee brought him home to his palace , to save him light in the nights for his houshold and family . and pontanus writes of one agolastus , a priest and cardinall , who though he allowed liberally meat for his horses , after repenting him of the charge , would in the night steale privately into the stable , and take the provender out of their mangers ; which hee used so long , that being watcht by the master of his horse , and knowing him , beate him soundly , as if he had beene a common theefe . but contrary to these , alexander the first , pope , was of that bounty and munificence , that scarce any meriting man but tasted freely of his liberality ; who used to say unto his friends in sport , i will tell you all my fortunes : i was a rich bishop , i was a poore cardinall , and am at this present a beggarly pope . a great example of this vice of desiring to get and have , was that of alcmaeon the son of megaclus , who when he had entertained some of the chief nobility of croesus king of lidia in their way to delphos , with great humanity and curtesie , the king loth to remain indebted to him , or at least , not some way to correspond with his bounty , invited him to his palace , and having abundantly feasted him for some dayes , when he was ready to depart and take his leave of the king , nay ( saith he ) you shall not part thus empty-handed from me before you have seen my treasury , and take from thence as much gold as you are able to carry , who being of the craving and having condition , presently provided himselfe of large garmenrs , and wide cloathes , with deep and spatious pockets , and thought not all sufficient , for comming to the magazine , having taken thence as much as it was possible for him to dispose of in any place about him , he then filled his mouth , and crammed it to the very teeth , and had conveyances in hair , and so swearing under this burden , disguised like a man distracted and quite out of his senses , he appeared before the king , who when he saw him so estranged from himselfe , burst into a loud laughter , and in contempt of his covetousnesse , with great scorne and derision let him depart . thus far herodotus . neither hath the feminine sexe been altogether free from the same aspersions , but most justly taxed ; for when brennus our countriman ( and brother to belinus king of this land ) being then captain of the gauls , besieged ephesus with his army , a great lady of the city , called dominica sent to parle with him , and made a covenant , for a mighty great sum of money to betray it into his hands , which brennus according to the composition entred , and after sacked and spoiled , and standing at one of the great gates to receive the reward , he willing to keep his promise , and yet in his heart detesting the avarice of the woman , caused so much gold and treasure to be thrown upon her , till under the huge masse she was buried alive . near allied to the former is the story of tarpeia , one of the vestall virgins in rome , who having covenanted with sabine the enemies to the romans , to betray unto them the capital for the bracelets they wore on their left arme , which were very rich and costly , they when they were entred and had possession of the place , in stead of their bracelets and carcanets threw upon her their shields and targets worne of their left armes , and so sti●●ed , smothered and pressed her to death : in memory of whose soul and traiterous act grounded on covetousnesse the hill where she was buried is called , the tarpeian mountain , even to this day , and this hapned in the year of the world 2305. europhites was likewise the wife of amphi●rus , who for a carcanet of gold given her by p●linyces , betrayed her husband , and discovered him in the place where he had hid himselfe , because he would not go to the the 〈…〉 warres , because it was told him by the oracle , that there he should assuredly die , for which he left a strict charge with his son alema●● , that he should no sooner hear of his death , but he should instantly kill his mother , which orestes-like he performed , and proved a ma●●icide to performe the will of his deceased father . thus you see not one of these three escaped a fearfull judgement . of contrary disposition to these was the virgin placidia daughter to the emperour valentintanut and eudosia , who neglecting all her fathers riches and honours , abandoned the vanities of the world , and betook her selfe to a devout and sequestred life . as the like did elburga , daughter to edward king of england , ( a saxon ) and had the sirname of seignior , or the elder edward . and if we look no further than to this city london the metropolis of the kingdom , how many pious and devout matrons hath it yeelded even from antiquity to this present , who have contributed largely to the erecting and repairing of temples , building of almes-houses and hospitals , erecting schooles for learning , maintaining poore ministers in preaching , in giving liberally towards halls , leaving stockes to set up young beginners , and bequeathing legacies for poor maides marriages , and these not for the present , but to the end of the world . for which god be praised , and daily increase their number : but this is directly averse to the argument now in agitation , which is covetousnesse . if it be dangerous to be rich even to him that knowes how to use his wealth , how much more fearfully perillous then for him that hath abundance of all worldly fortunes , and knows only how to abuse them . caesar being in spain , extorted great summes of money most injustly from the proconsul there , and certain cities of the lusitanians , though they neither offended him , nor violated any covenant with them , yet when they friendly set open their gates to receive him as their patton and defender , he spoiled their houses , made seisure of their goods , and even the temples of the gods he sacrilegiously robbed , it being his custome to rifle cities , not for any fault committed , but for the certain prey expected . in the first year of his consulship he stole ( for no better attribute my author giveth it ) 〈◊〉 thousand pound weight of gold out of the capitol ; he moreover sold societies , liberties , and immunities , nay even crownes , scepters , and kingdomes for gold ; he also defrauded king p●olomeus of six thousand talents at one time , in his own name and pompeys , before they were at distance . eutropius writes that flavius vespatianas was wretchedly corrupted with this vice , and evermore gaping after gold , who at his comming to the empire called in all those debts and impositions which were remitted or forgotten by his predecessour galba , to which he added new taxes more grievous and burdensom than the former , he increased all the tributes in the provinces , and in some doubled them , and for the avidity of money would sit upon all triviall and common causes , such with which a private man would have been ashamed to have troubled himselfe ; to the ●anditates 〈◊〉 fold honours , and to the guilty of any notorious act , pardon● ; his custome was to raise procurators ( such as were the most ●apacious ) to great and gainfull offices , for no other cause , but that 〈◊〉 they were ●●ll , he like a spunge might squeeze them , by forfeiting their whole ill-gotten estate into his own hands , neither was he ashamed to raise money out of urine , ( for so saith suetonius . ) thus we see what a monster money can make of the most mighty and potent men . sergius galba who was emperour in the year of our redemption , 71. those cities of spain and france , who were most constant to the roman empire , upon them he imposed the most grievous exactions and tributes ; he rob'd the stat●e of iupiter of his crown of fifteen pound weight in gold ; the souldiers who desired the roman eagle and military ensignes he decim●ted and tythed , dismissing , nine parts ; and ( to save charges ) reserved the tenth onely ; the german cohorts , appointed by the caesars to be the guard of their bodies , as most intrusted next their persons , he quite dissolved , and sent them empty handed into their countries without any reward at all ; he was moreover of that parsimony , that if at any time he had at his table more fare than ordinary , he would horribly repine at it ( forgetting the state of an emperour ) and say , that it was money expended in waste he said openly , for his own part he could content himselfe with a dish of pulse or pease , as sufficient to content nature . of the like penurious disposition was didius iulianus emperour , who made a law called did 〈…〉 x , to restrain the excesse in banqueting , who for his imperiall table would make a pig , or an hare , to serve him for three severall suppers , when his dinner was nothing else but a few olives and herbes . which abstinence had been very commendable , had it been for continence sake , and not the avaritious desire to save money . and aelius pertinax was of that frugality that he would set before his guests onely an halfe sallad , of lettice and thistles , two sops and a few apples , or if he would exceed at any time in his diet , he would feast them with a leg or a wing of a hen . and these two last emperours may compare with the former , who notwithstanding all his masse of wealth wrestingly and injuriously purchased , was wretchedly murdered by his souldiers in the sixty third year of his age , after he had reigned onely seven moneths and seven dayes . many others are for this sin alike branded , as tiberius caesar successour to augustus in the empire . candaulus a domesticke servant to mausolus queen of caria . ochus king of persia , cornelius ruffinus , valerius bastius , aulus posthumius albinus , pigmalion king of tyre , polymnestor king of thrace : neither of this greedy appetite of having , could cato vticensis , or seneca the grave and learned philosopher acquit themseves . of a quite opposite condition , and meerly antipathide to these earth-wormes were cimon the athenian , who all the spoiles and treasures gained from the enemy , freely distributed amongst his sellow citizens , reserving no part or portion for his private use or benefit , who kept open-house , and entertainment for all commers , strangers or others , where they were dayly feasted and entertained ; and whensoever he saw any indigent and needy persons , who laboured to their utmost power to sustain themselves , and their families , but could not do it , he sent his domesticke servants privately to relieve them with meat and money ; he caused moreover all the hedges , ditches , and fences , to be taken from his fields , orchyards and gardens , that the people might freely taste the fruits of them without any contradiction . which extraordinary liberality , ( not guilty of the sin of prodigality ) plutarch and lactantius much commend in him . and scipio sirnamed africanus ( who by his warlike prowesse first made africa subjugate to rome ) was never known at any time to depart from the forum , before by his bounty and benevolence , he had added some one or more to the number of his friends , who though he conquered carthage , and had all the rich spoiles thereof , yet at his death , when his coffers were searched , there were found in them but thirty three pounds in money , and two in gold , so great was his munificence . and the emperour nerva for the relief and sustentation of the needy and decayed citizens , disbursed at one time sixty hundred thousand pieces of silver , and made choice of divers of the prime and most trusty senatours to buy and purchase such fields as were vendible , and to divide them amongst the poor , according to their present necessities , as with cloathes , dishes , and vessels to the furnishing of their houses , and the rest to be given them in money ; nay , he made sale of lands and houses of his own to make good to the utmost his charitable purposes , ( for so dion cassius reports of him ) further , what fine , forfeit , or penalty soever came under the name of tribute he remitted , all the cities under his dominions afflicted with plague or famine he relieved , girles and boyes borne of poor and needy parents he gave order to be kept and educated at the publike charge , and this he caused to be punctually performed through all the cities of italy . all this and much more aurelius victor testifies of him : and these onely amongst many other i have presented to your view , as a beauty and splendor to make the opposite vice shew the more deformed and ugly ; adding onely this , thateven one nation can afford plenteous presidents of the like bounty and liberality . but i come now to shew you what dreadfull murders have been committed through this grand sin of covetousnesse , their strange discovery , and the fearfull judgements that have fallen upon the malefactours : in the relating of which , heu lacrymae , i am not able to vindicate our own nation , for in the time of queen elizabeth ( of blessed memory ) there dwelt in the lower end of cheap-side in a place called honey-lane , an old man and woman , the least of them threescore and ten yeares of age , who lived privately and kept no servant , and because they had some meanes comming in yearly , and lived sparingly upon it , were imagined by the neighbours to have good store of money , and rather because the furniture of their house was very neat and handsom , and fit to entertain any reasonable guests , ( though they seldom invited any ) and whether this by prating gossips were talked of at the conduit , and so overheard by some idle raskals , who have no other trade or meanes to live , but robbing , stealing , burglary , and the like ; it is not certain , but most true it is that in the dead of night , their house by a false key ( or some other pick-locke engine ) was entred , the two old people fast sleeping , murdered in their beds , their chests broke open , and rifled , and whatsoever was portable , and of any value carried away , and the doores fast shut upon the dead bodies : the next day they were not seen by their neighbours , who wondred they appeared not as they customably were wont , yet suspected little , but the second day when they found their door to continue shut , no noise at in all the house , nor any newes of them , they knockt and rapt at the door , but received no answer : in the end they sent for an officer , who with his assistants , forced open the doores , and found in the first room all things out of order , and walking up the staires they might see the chests and trunkes wide open , but looking further towards the bed , they might easily discover the good man and his wife miserably murdered : upon which , warrants were made for a privy search , and divers taken in suspition , but no witnesse or evidence could be brought against them : at length one vagabond-like sellow was laid hold on , who being brought before one of the city justices , and examined , could give no account of his life , and by reason he had been by some observed to hanker two or three dayes before thereabout , he was upon that presumption sent to newgate , and the next sessions arraigned and by some errour or default found in his answer , condemned and hanged , but innocently for that crime ( heaven knowes ; ) for the malefactor after the murder done , with his rich prise escaped into the low-countries , where he set up a trade , made good use of his stocke , and proved a very thrifty and thriving man , in so much that he grew into the knowledge and familiarity of the burgers , and was of good credit and countenance amongst them , and so he might have continued , but after some twelve yeares aboad there , being grown out of all knowledge and remembrance here in his own country , he could not rest in his bed , nor sleep quietly , but he must needs see england , and made a voyage hither to that purpose , having no other businesse but to buy a piece of plate in cheap-side , to carry over backe with him into the low-countries : to a goldsmith he comes , and in some few shops above the standard he cheapens a bowle , and whilest he was bargaining about the price , it happened at the same time a gentleman was arrested just over against bow-church , who presently drawing his sword , made an escape from the serjeants , and ran up towards the crosse , the serjeants and the people cried , stop him , and all their faces were bent that way ; which the murderer hearing and seeing , and not knowing the cause of their noise and tumult , he apprehends that he is discovered , and that this is done in his pursuit , and so begins to take his heeles . the people seeing him run , they ran after him , ( all not knowing the originall of this uprore ) they stop him and demand the cause of his flight , who in his great affright and terrour of conscience said , he was the man. they asked what man ? he answered , the same man that committed such a bloody murder so many yeares since : upon which he was apprehended and committed to newgate , arraigned by his own confession , condemned , and hanged first on a gibbet , and after at mile-end in chaines . thus we see how the devill never leaves his ministers and servants , especially in this horrid case of murder , without shame and judgement . another strange but most true story i shall relate of a young gentleman of good meanes and parentage brought up in cambridge , ( whose name for his worshipfull kinreds sake , i am desirous to conceal ) he being of a bould spirit , and very able body , and much given unto riot and expence , could not containe himselfe within his exhibition ; but being a fellow-commoner , lavisht much beyond his allowance : to helpe which , and to keepe his credit in the towne , he kept a good horse in the stable , and oftentimes would flie out and take a purse by the high-way ; and thus he continued a yeare , or thereabouts , without the jealousie or suspition of any : at length his quarterly meanes not being come up from his father , and hee wanting money to supply his ordinary riots , hee put himselfe into a disguise , tooke horse , and crossing new-market heath he discovered a purchase , a serving-man with a cloak-bag behinde him ; and spying him to travell singly and alone , he made towards him , and bid him stand and deliver ; the other unacquainted with that language , answered him , that he had but little money , and what he had he was loath to part with ; then , said the gentleman thiefe , thou must fight for it ; content , saith the other ; and withall both alight , and drew , and fell stoutly to their businesse ; in this conflict the honest serving-man was infortunately slain : which done , the other but sleightly wounded , tooke away his cloak-bagge , and binding it behinde his owne horse , up and fled towards the university ; and having set up his horse in the town , and carried the cloak-bagge or portmantuan to his chamber ; he no sooner opened it , but he found a letter directed to him from his father : the contents whereof were , that hee had sent him his quarterly or halfe-yeares allowance by his owne man a faithfull servant , ( commended unto him by a deare friend ) whom he had lately entertained ; willing his sonne to use the man kindly for his sake : which letter when he had read , and found the money told to a penny , and considering he had kil'd his owne fathers man , whom he had intreated to be used curteously at his hands , and onely to take away his owne by force abroad , which hee might have had peaceably and quietly brought home to his chamber ; he grew to be strangely alter'd , changing all his former mirth into a deepe melancholy . in briefe , the robbery and murder were found and known , and the lord chiefe justice popham then riding that circuit , ( whose neare kinsman hee was ) he was arraigned and condemned at cambridge assises , though great meanes were made for his pardon , yet none could prevaile ; the judge forgetting all alliance , would neither commiserate his youth , nor want of discretion , but caused him ( without respect of person ) to be hanged up amongst the ordinary and common malefactors . doctor otho melander reports this horrible parricide to be committed in the yeare of grace 1568. within the saxon confines . at a place called albidos , neare unto the lyon tower , which hath beene an ancient seat of the dukes of that countrey : there ( saith he ) lived a father who had two sonnes , the one hee brought up to husbandry , the other in merchandise , both very obedient and dutifull , and given to thrift and good husbandry : the merchant traded in lubeck , where in few yeares hee got a very faire estate , and falling sicke ( even in his prime trading ) he made his will , in which hee bequeathed to his brother about the summe of five hundred pounds , and his father ten , and died some few houres after he had setled his estate : but before his death he sent to his brother to come in person and receive those legacies ; the father not knowing how he had disposed of his meanes , dispatcht his other sonne with all speed possible to lubeck ; more avaritious after what his sonne the merchant had left him , then sorrowing for his death , though hee were a young man of great expectation , and of a most hopefull fortune . the surviving sonne who was the younger arriveth at the citie , and having first deplored the death of his brother , ( as nature bound him , and glad to heare of him so great and good a report , he takes out a copie of the will , and after receiveth his money to a farthing ; and with this new stock ( seeing what was past ) hee joyfully returnes into his owne countrey , who at his first arrivall was as gladly welcommed by his father and mother , who were over-joyed to looke upon the bagges that hee had brought ; but when by reading of the will they saw how partially the money was disposed , in that so little fell to their share , they first began bitterly to curse the dead sonne ; and after , barbarously to raile on the living ; out-facing him that he had changed the will , by altering the old and forging a new : which the innocent youth denying , and excusing himselfe by telling them that the originall was upon record , and by that they might be fully satisfied ; yet all would give them no satisfaction , till very wearinesse made them give over their heavy execrations : then the sonne offered them whatsoever was his to dispose of at their pleasure , which they very churlishly refused , and bad him take all , and the devill give him good with it : which drew teares from the sonnes passionate eyes ; who after his blessing craved ( but denyed ) very dolefully left them : and was no sooner departed from them , but to compasse this money they began to devise and consult about his death , which they concluded to be performed that night ; and when hee was sleeping in his bed , they both set violently and tygerly upon him , forcing daggers into his breast ; so that inforced with the agony of the wounds , he opened his eyes , and spying both his parents with their hands imbrued in his bloud , he with a loud ejaculation clamour'd out these words , or to the same sence : quae non aurum hominem cogis ? quae non mala suades ? in natos etiam stringere ferra iubes ? that is , o gold ! to what dost thou not compell man ? to what evils dost thou not perswade ? are not these sufficient , but must thou cause parents to sheath their weapons in their owne bowels their children ? which words were uttered with such a loud and shrill shreeke , that it was heard by the neighbours ; who starting out of their beds , and breaking open the doores , found them in the very act before the body was cold , for which they were apprehended and laid in prison , fettered with heavy chaines ; and after being condemned , the morning before the execution the father strangled himselfe , and the mother was carried by the devill both out of the tower and dungeon , and her body found dead in a muddy ditch , with her necke broken asunder . sorry i am that i can paralell this inhumanity ( arising from the insatiate desire of gold ) out of our owne countrey ; thus it hapned : an inne-keeper in a knowne city of this kingdome , whose wife was living , and they having betwixt them lost one onely sonne , and a sole daughter ; the sonne he made meanes to be put to an east-india merchant , who imploye him to sea , and to trade and traffick in that countrey , where he stayed long , ( some ten yeares or thereabout ) insomuch that there was great doubt of his life ; and to his parents and friends it was credibly reported that he was dead , and therefore they gave over the care for him dead , to provide for the daughter living ; and at convenient age provided her of an husband , and gave her a competent portion , so that the young couple lived well and thriftily together in the countrey , some two miles distant from their fathers house : in this interim the climate had much changed the young mans complexion , who being but a beardlesse stripling when hee went his voyage , after ten yeares was growne hairy and a full man , and might be easily out of knowledge ; who returning into england with a good stocke , as having the best part of a thousand markes in his purse , after he had dispatched his businesse here about the towne , he had a great minde to travell downe into the countrey , to see how the good old folke his father and mother did ; and having trust up his money in a port mantuan , he provided himself of a good nag , and fastning it safe behinde him , and being well accommodated for his journey , he set forward , and in few dayes sped him so well , that he came within some six or seven miles of his fathers ; but all the way as he was travelling alone , he was meditating with himselfe , that his father and his mother were growne aged , and he was now as willing as able to furnish them in any necessities whatsoever ; or if his sister were living and unmarried , hee had wherewithall to give her a sufficient portion , to see her well bestowed : and these were his true filiall and fraternall conceptions , to depart liberally of what he had unto them . he further apprehended , that because every body tels me , that knew me in my minority , i am so altered and growne out of knowledge , i will conceale my selfe at the first ; that when after i shall open and discover my selfe to them , i shall finde the more kinde and loving welcome at their hands . by this time comming to the next thorow-fare towne , in the way to the citie he alighted , and called for wine , and the host to keepe him company ; of whom he demanded earnestly if such a man were in health ? and how his wife fared ? who answered , they were passing well , and able to live in very good and fashionable manner : then demanded he of their daughter , and what was become of her ? who replyed , that she was honestly married to a thrifty and carefull husband , and that she lived in the next village just in his way to the citie ; of all which being exceedingly joyfull , hee tooke horse againe , and found the house where his sister lived ; whose husband being from home , after some discourse past betwixt them , and she ingeniously confessing to him that he was a stranger , and no way knowne to her , he at length told her what he was , ( her brother ) whom they supposed to bee dead ; withall the successe of his fortunes 〈…〉 at which , when by circumstance she found true , she was extreamely extasied , and first would have him to alight and stay till her husband came home , which he would not by any meanes doe ; then she would have accompanied him to her fathers : but he would yeeld to neither , telling her his conceit ; how he meant to carry himselfe to the two old people , intreating her of all loves , to conceale his comming for a day or two , and then to come and aske for him at their fathers , where she should finde what welcome hee would give her : to which ( though unwilling ) she assented , and he rid forward , and an houre before sunne-set , came to his fathers inne , and calling to the hostler , bad him to take off his port-mantuan , and after to walke his horse well , and then put him into the stable ; and then he called for mine host , who presently appeared like a joviall old lad ; hee called then for his hostesse , and gave her the port-mantuan , saying to her , good hostesse , lay this up till i call for it , for here is that which i hope will make us all merry : then hee desired to have the best chamber in the house , and bespake supper , telling them he was alone , and desired them both to keepe him company ; yet all this while they not so much as suspected what he was : and whilest he was gone into the stable to see his horse , the woman feeling what weight the port-mantuan had , told her husband , and the devill presently put it into their mindes to murder the stranger for his money : supper-time came , and they accompanied him , much discourse at randome past amongst them , but covetousnesse and the devill so blinded their eyes , that all this while they knew him not : after supper they tooke their leaves , to plot what they before had apprehended : to bed he went , and in the dead of night they both entred his chamber , and murdered him sleeping ; then they conveyed his body into a backe place and buried it , his horse they tooke out of the stable , washt the bloud out the chamber , and shifted a new bed in the place , so that all things were handsome , as if nothing had beene . in the morning when they thought the worst had beene past , comes the sister with her husband , she askes for such a stranger , they stifly deny that any such lodged there ; which they did so constantly , that she entreated them not to keepe her owne brother and their sonne from her , who was come out of the indies with such a summe of money , to relieve all their necessities : at first they are both strooke silent , but questioning her further , when by all circumstances whatsoever she said , they found it to be true , not able longer to containe themselves , they fell into a loud exclamation , weeping , and wringing their hands . briefly , for this they were both publickly executed , and the strangenesse of the accident by all that heard it , admired . i have read strange reports concerning the death of grating usurers , who though by their broking exactions , and corroding oppressions , doe not visibly imbrue their hands in the bloud of the indigent and needy ; yet by their horrible extortions have put them to more lingering and torturing deaths , as to starve , famish , and perish , not beggering private persons who are compelled to come within their griping clutches only , but annihilating and undoing of whole families and housholds at once : i have heard of one of those earth-wormes , who dying of a suddaine appoplex , his executors with his wife , desired to have his body dissected and opened , that they might know certainly of what disease he died ; one giving out one cause , a second another ; and to satisfie that doubt , when the surgeon came to use his art , and had searcht him thorowly , he found all his entrayles in good order , onely his heart was wanting , at which all the spectators were amazed , and almost stupified , as holding it to be prodigious ; till at length one of the neighbours ( pleasantly conceited ) and being well acquainted with his having disposition , you had best ( said he ) to looke for his heart in his great bar'd chest , for there it was ever in his life , and why not now in his death ; which though jestingly spoke , the executors tooke in earnest , and causing the chest to be opened , they found it panting upon his treasure . this ( whether true or no ) yet sure i am that it is a just taxation conferred upon extortioners and usurers . doctor melander puts me in minde of another of the like , ( if not worse condition ) who being borne towards his grave , was interposed by a devout man , who by reason of his cruell and abhominable extortions , denied him the right of christian buriall : which seeing they could not obtaine , as of custome and president , they ( i meane his wife and friends ) offered a large summe of money to have him buried , if it were but in any corner of the church-yard , but the pastor would be neither moved by prayers or bribes , but alleadging that he who lived his whole life-time worse then any turke , heathen , or infidell , ought not in death to have those solemne rights belonging to a christian ; and therefore stopt his eares to whatsoever they could alleadge in his behalfe : at length , after long debating the matter , it was concluded betwixt the two parties , that a cart and two oxen should be provided , and the coffin to be put into the cart , and to what place soever the beasts should carry him ( without guide ) there should his place of buriall be : well , the oxen were put into the cart , and the body in it , who went their way of their owne accord out at the townes end , and then forward , just to the common execution place , where they made a stand , and could not by any violence been compelled any further , and there his grave was digged and he buried ; a place due to all that generation of vipers . sic deus eventu mirando ostendit in orbe vsurae quantum , sit scelus atque nephas . god by the event , thus shewes them what to trust , what base use is ; how perjur'd and unjust . i will onely adde a third from the before-named author , who ( if possible ) exceeding the other in his foenatory exactions , fell into an extreame agony of sicknesse , which grew desperate and mortall ; so that there was no helpe to be expected from physitians or others , but that needs he must die : which his wife perceiving , came weeping unto him , and humbly besought him to make his will ; and as to provide a place for his soule in heaven , so withall to settle his estate upon earth : to which he seemed very unwilling ; but upon her great importunity hee called for pen , inke , and pape , and writ with his owne hand as followeth : imprimis , i bequeath my soule to the devill , who as in life he ever had it in keeping , so in death it is fit that he , and hee onely , should take it to his charge : which his wife hearing , shee grew greatly astonished , and besought him , that since hee had no care of himselfe , that hee would have some respect of her , by knowing what shee should trust to after his death : when straitway he writ farther ; and thou wife also shalt goe with me to hell , who hast beene conscious of all my fraudulencies , crafts , and cozenages , being partly to maintaine thy pride and gay cloathes , and hast made me rob the orphant of his coat , and the widdow of her garment , to helpe thy superfluity . then she thinking him distracted , and quite out of his senses , sent presently to the parson of the parish to give him some ghostly instructions for his soules health ; adding in the conclusion , that he hoped he would not forget him in his will : at which words he tooke pen , and writ againe as followeth . item , and thou o parson shalt beare us company to the infernall torments below ; for knowing of all my wicked and injust proceedings , thou wast so farre from reproving them , that thou didst rather smooth me up in my sinnes , and connive at my delinquencies , onely to be welcome at my house , and eate fat bits at my table ; for such are the just judgments denounced against us . his moritur dictis , subito vir , pastor , & vxor abrepti , ardentes ad phlegetontis aquas . thus englished . this said , the man , the parson , wife , all three died , and were borne to hell immediately . salomon saith , prov. 11. 3. the uprightnesse of the iust shall guide them , but the frowardnesse of the transgressors shall destroy them . riches availe not in the day of wrath , but righteousnesse delivereth from death . and of the hatefulnesse and contemptible estimation of usury amongst good men , we may reade cato major in the proem to his booke de re rustica , thus : majores nostri fic habuere , & it a in legibus posuert . furem dupli condemnari , faenerat●●em quadrupli : our ancestors held this position , and put it amongst their lawes , that the mulct or penalty imposed on a theefe should be double , but of an usurer foure fold . and cicero offic. lib. 2. hath these words : when it was demanded of cato major , what was most conducent and necessary in a private family ? he answered , to feed well : being askt what was the second ? he said , to feed well , and enough : being askt what was the third ? he replyed , to be well cloathed : being askt the fourth , he returned answer , to plow and till the earth : lastly , being askt what it was to be an usurer ? he replyed , even so much as to be a murderer . they that will be further satisfied concerning this argument , i referre them to mart. schipperus in speculo vitae anlicae , ad tomum germanicum sextum d. lutheri , d. musculum in psalm . 15. benedict . aretius in problem . iohannes fulgent . baptist. in psalm . 15. and gorhardus , lorichius , hadumarius , in institutione catholiea , &c. chap. vi. gods iudgements against lust. this sinne is by some defined to be a lascivious petulancie , an inordinate use of pleasures and delights , or an over-doing prosusenesse , either in curiosity of apparrell or superfluity in feasting : others call it a concupiscence of proving unlawfull pleasures , a desire of copulation above measure , or against reason ; it is also a solution or dissolving into voluptuousnesse , and by the law of god is condemned : as marke 7. 21. for from within , even out of the heart of men proceed evill thoughts , adulteries , fornications , murders , thefts , covetousnesse , wickednesse deceit , uncleannesse , a wicked eye , backbiting , pride foolishnesse , all these evils come from within , and defile a man , &c. rom. 13. 12. the night is past , and the day is at hand , let us therefore cast away the workes of darknesse , and let us put on the armour of light , so that we walke honestly as in the day ; not in gluttony and drunkennesse , neither in chambering and wantonnesse , &c. corinth . 2. 12. 21. i feare least when i come againe my god shall abase me amongst you , and i shall bewaile many of them which have sinned already , and have not repented them of the uncleannesse , and fornication , and wantonnesse which they have committed . ephes. 4. 19. which being past feeling have given themselves unto wantonnesse , and to worke all uncleannesse . 2 peter 2. 18. for in speaking swelling words of vanity , they beguile with wantonnesse through the lusts of the flesh , them that were cleane escaped from those which were wrapped in errour ; promising them liberty , and are themselves the servants of corruption . and againe , 1 peter , 4. 3. for it is sufficient that we have spent the time past of our life after the lusts of the gentiles , walking in wantonnesse , lust , drunkennesse ; in gluttony , drinking , and abhominable idolatry : wherein it seemeth to them strange , that you runne not with them into the same excesse of riot ; therefore speake they evill of you , &c. there is also fornicatio , differing in some kinde from the former , and this includeth all unlawfull copulation , or illicite congression , in any tye of wedlock , consanguinity , affinity , order , religion , or vow : and this is twofould , spirituall and corporall , or carnall ; that spirituall is meere idolatry , so hatefull to god , and so often forbid in the holy text , which is attended by infidelity , and every hurtfull superstition : it includes also the lust of the eye , with the consent of the minde , according to that text , whosoever shall looke upon a woman and lust after her , &c. all uncleane pollution is called carnall fornication , and that which is called simplex , or simple , is soluti , cum soluta , and a most mortall sinne , and provoketh the wrath of the lord : deut. 22. 23. if a maid be betrothed to an husband , and a man finde her in the towne and lie with her , then you shall bring them both out unto the gates of the same citie , and shall stone them with stones to death : the maide because she cryed not , being in the citie ; and the man , because he humbled his neighbours wife : so thou shalt put away evill from among you , eccles. 19. 2. wine and women leade wise men out of the way , and put men of understanding to reproofe ; and hee that accompanieth adulterers shall become impotent : rottennesse and wormes shall have him to heritage , and he that is bold shall be taken away and be made an example . jerem. 6. and 7. how should i spare thee for this ? thy children have forsaken me , and sworne by them that are no gods . though i fed them full , yet they committed adultery , and assembled themselves by companies in the harlots houses : they rose up in the morning like fed horses , for every one neighed after his neighbours wife ; shall i not visit for these things , saith the lord ? shall not my soule be avenged on such a nation as this ? hosea 4. 10. for they shall eate and not have enough , they shall commit adultery and shall not increase , because they have left off to take heed of the lord : wheredome , and wine , and new wine , take away thine heart . againe , vers. 14. i will not visit your daughters when they are harlots , nor their spouses when they are whores , for they themselves are separated with harlots , and sacrifice with whores , therefore the people that doth not understand shall fall . 1 cor. 6. the fornicatour shall not inherit the kingdom of heaven . hebr. 3. nor the fornicatours and adulterers . adulterium , or adultery the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the hebrews ninph ; and it is twofold , spirituall and carnall : that which is called spirituall is metaphoricall , including every sin committed by a christian man , because every christian soul is contracted to christ the husband . that which is called carnall , is either simple or single , when but the one party is married ; or double , when both are in the matrimoniall or conjugall tie : and all of these are condemned in the holy text , gen. 20. 3. god came to abimelech in a dream by night , and said unto him , behold , thou art but dead , because of the woman ( sarah ) whom thou hast taken ; for she is a mans wife . now then deliver the man his wife again , for he is a prophet , and he shall pray for thee , that thou mayst live : but if thou deliver her not again , be sure that thou shalt die the death , even thou and all that thou hast . lev. 20. 10. and the man that committeth adultery with another mans wife , because he hath committed adultery with another mans wife , the adulterer and the adulteresse shall die the death . lev. 5. 20. but if thou hast turned from thine husband , and so art defiled , and some man hath lien with thee besides thine husband , then the priest shall charge the woman with an oath of cursing , and the priest shall say unto the woman , the lord make thee to be accursed and detestable for the oath among the people , and the lord cause thy thigh to rot , and thy belly to swell . verse 28. when ye have made her drinke the water ( if she be defiled , and have transgressed against her husband ) then shall the cursedwater ( turned into bitternesse ) enter into her , and her belly shall swell , and herthigh shall rot , and the woman shall be accursed amongst the people . prov. & . 32. he that committeth adultery with a woman is destitute of understanding , he that doth it destroyeth his own soul , he shall finde a wound and dishonour , and his reproach shall never be put away . again , 30. 18. there be three things hid from me ; yea , four that i know not : the way of an eagle in the air , the way of a serpent upon a stone , the way of a ship in the midst of the sea , and the way of a man with a maid . such is the way also of an adulterous woman , she eateth and wipeth her mouth , and saith , i have not committed iniquity . eccles. 23. 22. and thus shall it go with every wife that leaveth her husband , and getteth inheritance by another : for first , she hath disobeyed the law of the most high : and secondly , she hath trespassed against her own husband : and thirdly , she hath played the where in adultery , and gotten her children by another man , she shall be brought into the congregation , and examination shall be made of her children , her children shall not take root , and her branches shall bring no fruit , a shamefull reproach shall she leave , and her reproach shall not be put out , &c. wisd. 3. 16. the children of adulterers shall not be partakers of the holy things , and the seed of the wicked shall be rooted out , and though they live long , yet shall they be nothing regarded , and their last age shall be without honour , if they die hastily they have no helpe , neither comfort in the day of triall ; for horrible is the end of the wicked generation . again 4. 3. the multitude of the ungodly which abound in children , is unprofitable , and the bastard plants shall take no deep roots , nor lay any fast foundation : for though they bud forth in the branches for a time , yet they shall be shaken with the winde , for they stand not faste , and through the vehemency of the winde they shall be rooted out , for the imperfect branches shall be broken , and their fruit shall be unprofitable , and sower to eat , and meet for nothing , for all the children that are borne of the wicked bed shall be witnesse of the wickednesse against the parents when they be asked . and what more terrible judgements than these can be threatned against the adulterers . let us now hear the fathers : this is saint austins counsell , de verbo dom. tract . 48. if you will marry wives , keep your selves unto them , and let them finde you the same you desire to finde them ? what is he desirous to marry , and would not be coupled to a chaste wife ? or if a virgin , one that is untoucht ? be thou also chaste and untoucht . dost thou desire one to be constant and pure to thee ? be constant and pure to her ; for can she prove so to thee , and not thou also to her ? saint chrisostome , hom. 3. as that pilot which suffers his ship to be wracked in a port or harbour is inexcusable , so he that to qualifie the lusts of the flesh shall lawfully take a spouse to live withall for better and for worse , and shall after insidiate the bed of his neigbour ; neither can that man whose wanton eyes and petulant fancies wander after every loose prostitute or strumpet , either acquit himselfe to men , or excuse himselfe towards god , although he shall ten thousand times alleadge his naturall inclination to pleasure : or how can that properly be called pleasure , which is waited on by fear , diffidence , danger , and where there is expectation of so many evils : accusation the seat or the tribunall of justice , and the ire and wrath of the judge , he stands in dread of all things , shadowes , walls , stones , graves , neighbours , adversaries , nay even his dearrest friends . but be it granted , that their guilt be private , and known onely to the delinquents , they are not therefore safe , here shall they bear a conscience even reproving , and suggesting bitter and fearfull things against them ? and the conscience to be alwayes about them . for as no man can fly him , so none can evade or avoid the sentence of that private court , for this judicatory sense is not with gold to be corrupted , with flattery mitigated , not by friends mediated , in regard it is a thing divine , and by god himselfe placed and appointed to have residence in our hearts . saint ambrose de patriarchis , in speaking of the patriarchs , abraham and iacob , and of their multiplicity of wives , he in excuse of them saith , that abraham was before either the law or the gospell , and in his time big 〈…〉 y was rot forbidden . now the punishment of a fault grew from the time of the law , for it was not a crime before it was inhibited and forbid ; so 〈◊〉 had four wives , which whilest it was a custom was no crime , who as they married not meerly for concupiscence , and to fulfill the lust full desires of the flesh , but rather instigated by providence to the propagation of issue ; therefore let no man flatter himselfe by making them their president , for all adultery is damnable , &c. ioses the son of iehochanan in that book which the hebrews stile capi 〈…〉 vel apothegmata , hath this saying , the time which a man spends in multiplying words with a woman , he loseth to his great damage ; for at length with her petulancy she will bring him to perdition . and rabbi a●●ba saith , laughter , and the light and unconstant moving of the head , easily convince a man of loosnesse and effeminacy . and habbiben syra saith , for the sake of beautifull women the strongest have fallen , and many have perished ; therefore hide thine eyes from the allurements of a fair woman , lest she catch thee in her snare , and thou become her captive , to thy des●●●ction . dionysius the elder ( though otherwise a tyrant ) when he by complaint made had understood his son to whose charge he had committed the government of a province , to have stuprated the wife of a noble young gentleman , he sent for him , and being exceeding angry , demanded of him , if he had seen any such president in his father . to whom he replied , many , for he had not a king to his father . nor thou , said diony 〈…〉 s , art likely to have a king to thy son , if thou followest these lewd and luxurious courses . the tyrant holding adultery a crime worthy to disinherit him from all regall authority , which is now made no more than a sport and pastime amongst great ones : for sylla sirnamed faustus , the freed man of sylla the great competitour against marius , hearing that his naturall filler had entertained two adulterers into her service at once , which were fulvius fullo and pomponius whose sirname was macula , he put it off with a jest upon their names , miror ( inquit ) sororem meam maculam habere cum fullonem habet : that is , i wonder my sister should have a macula , or wear any spot or stain , when she hath a fullo , a fuller , that washeth and taketh out staines still so near her . there is also scortation , of scortum a whore , which the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is scortari , the hebrews zonach . to this capitall head of lust likewise belongeth incest , which is a venereall abuse in affinity and consanguity , which for these reasons may be said justly to be prohibited , because man naturally acknowledgeth an honour to his parents , and so by consequence a more than common respect to those of his near blood and alliance . secondly , because it is necessitous , that persons arising from one root and stem be mutually conversant . thirdly , it hindereth the increase of friends , which are lost by not marrying into other stockes and families . lastly , when a man naturally loveth his sister or cousin-germine , being so neer to him in blood , if that venereall ardor which comes from commixtion were added , love would break out into raging lust , which is altogether repugnant to all modesty and chastity . there is also sodomia , turpitudo in masculum facta , contranaturam : of which to speak i will be very sparing . thus you see the sixth of the seven heads as the beast , dissected and anatomised : but i come now to history and example . cateline that firebrand of rome , and pestilent incendiary of all sedition , to adde to all his other criminall and capitall malefactions , which were indeed beyond president , or since his time , by any of the most notorious ruffians , that the later ages have bred , if imitated , yet scarce equalled , and therefore much lesse exceeded : this arch yillain ( i say ) to all his other wicked acts added also these of adultery and incest : he was infamous for his many stuprations with a noble virgin of rome ; he raped also one of the vestal● or priests of vesta ; and further , to enjoy the embraces of aurelia arestilla , he took away her son by poyson , because being grown to maturity and yeares of discretion , he opposed his mothers second nuptials , which was in those dayes held to be immodesty amongst the noblest matrons of rome ; and thus salustius and valerius report of him . calius cap. 30. lib. 8. reports that bagoas the eunuch was much indeated to alexander the great , for no other cause but that there was some brutish and unnaturall congresse betwixt them ; therefore when orsines a noble persian came to see alexander , and presented to him , and to them of his choice and intimate friends , many great and rich gifts , but gave to bagoas not so much as the least honour or respect , being asked the reason thereof , he made answer , i owe unto alexander and his friends all the duty and reverence that can be expectect from a true loyall and faithfull heart , but to a whore or strumpet such as bagoas is , to him i acknowledge not so much as the least notice to be taken that such a wretched fellow lives . of the lusts and intemperances of augustus , iulius , tiberius , heliogabalus , caligula , commodus , domitian , proculus , and others , i have sufficiently spoken before : which shewed , as the roman emperours exceeded in state , power and majesty , so most of them maculated and poluted their high and sacred calling with the most base effeminacies and sordidst luxuries that the heart could conceive , or the fancy of man apprehend . neither have they alone been guilty of these notorious crimes and vices , but all nations have been tainted with the like impurities , which hath been the depopulation of famous cities , the ruines of kingdomes , the removing of monarchies , from one people and language to another , when seldom any conquerour from any nation brought home their victory without their vices , of which there be frequent examples . the babylonians were the first that usurped the name of a monarchy ; the medes and persians wrested it from them ; the grecians wan it from the former ; and lastly the romans from the grecians , who as they learned of them graecari , to drinke hard , so mechari , to stuprate and adulterate ; and as they used their dominion , and tyranny , governing them by substitutes , and praefects , and proconsuls , and the like ; so with their power they brought in their prodigalities , riots , feastings , rapes , adulteries , stuprations , scortations , fornications , even to abhominations above nature , too immodest to speak , then by consequent , too devillish to act . but from generalities i come to particulars . gemelius tribunitius , though he were one of the patricians family , and a nobleman of rome , yet was so degenerate in his condition , that of his own house he made a brothell or stewes , where amongst others were vitiated mutia and fulvia , two illustrious women , and of especiall remarke in the city , with a noble youth called saturninus ; who was polluted and defiled against nature : but as some report of the master of the family , his house was after accidentally set on fire , and he himselfe added part of the fewell to the flame . and in this kinde of punishment lust may be said , ( and not altogether unproperly ) to be quenched with fire . calius reports of dionysius junior , that comming into the city of locris , where he had the entertainment belonging to a prince of his estate and quality , but the town abounding with fair and beautifull virgins , he could not bridle his exorbitant appetite , but some he courted with fair words , others bribed with rich gifts , and such as he could win to his insatiate desires by neither , he committed violence upon their persons , insomuch that divers of the noblest maidens were by him vitiated and corrupted , which they not having patience to endure ) made an insurrection against him , and having first dispatched his guard , to whom he most trusted , they seised upon his person , and put him so great maceration and torment : for , binding him to a stake , they thrust sharpe needles betwixt the nailes and flesh of his toes and fingers , and when he had endured as well the taunts of their tongues , as the exquisite tortures of their engines , they put him to death , and after having dried his bones , pouned them to dust in a morter : and such was the reward of his brutish and beastly luxury : to whom i will adde lusius the nephew to marius by the sisters side , who for offering a preposterous carriage of lust to treboninus a young man of an excellent aspect and feature , and withall of a civill and modest carriage , ( by profession a souldier ) was slain by him in his tent , notwithstanding the greatnesse of his alliance and kinred , of which he prefumed so far , that even the most abhominable evils by them countenanced , might be held lawfull . and by the like encouragement , namely the impurity of the times , sotodes the obscene iambicke writer composed his verses in that strain , as savouring nothing but pathicke and cinedicke venery ; abhorred by all modest and chaste eares and eyes ; insomuch that of them grew a proverbe , if any mans workes tasted of ribaldry or obscenity , it was called sotadicum poëma : and of him politianus speakes in his natricia . the corinthians were extremely taxed with this incontinence , for it is said of them , that they prostituted their wives and daughters for gain , and hence grew a proverbe , non cuivis homini contingit adire corinthum ; it is not for every man to go to corinth , they pay so dear for their pleasure . the babylonians , tyrrhenians , and massagelans were also greatly contaminated with this vice , abusing their bodies in that monstrous sort , that they were said , rather to live like beasts than men . it is a sin which compelleth men neither to have care of their own good names , nor of their posterity which shall come after them ; and therefore draco the famous law-giver writ so bitterly against this concupiscence , that he is said , rather than to have drawn them in inke , to have inscribed them in blood : and no wonder if he were so austere and supercilious against it ; when it inforceth us to covet above our power , to act beyond our strength , and to die before our time . one defineth it thus , an enemy to the purse , a foe to the person , a canker to the minde , a corrasive to the conscience , a weakner of the wit , a besotter of the sense , and a mortall enemy to the whole body ; it sweetneth with pleasure to the path of perdition , and is the loadstone leading and guiding to ruth and ruine , ( so far pliny . ) demonax termes it , a pleasure bought with pain , a delight hatched with unquiet , a contentment accompanied with fear , and a sin finished with sorrow , by continuance it growes to impudence , and shame , and infamy continually waites at the heeles thereof . for further instance , one hostius a prince who lived in the time of augustus caesar , was a man of a most perdit obscenenesse , practised in that superlative degree of filthinesse , that scarce any age could produce a prodegy to paralell him , modesty will not suffer me to give them name . and tegillinus ( according to tacitus lib. 17. ) was a man of a most corrupted life , who soothed and humoured nero in all his ribaldries , his sirname was othonius , by whose flattery and calumny many a noble roman was put to death : and when otho who succeeded nero , came to wear the imperiall purple , and to be instated emperour , he sent ( amongst other malefactours ) for him , to suffer as a putrified and corrupt member of the state , and when the executioner with other lictors and officers came to surprise him in his house , they found him drinking and rioting amongst his catamites and harlots , where without limiting any time either to settle his estate , or to take leave of any of his friends , he was instantly slain , and his wounded body cast into the open streets . crassus the richest of the roman fathers , after the death of one of his brothers , married his wife , by whom he had many children . and surinus the wealthiest and most potent of the parthians next to the king , had in his tents two hundred concubines at one time . and xerxes king of persia was so given over to all licentiousnesse and luxury , that he hired pursuivants , and kept cursors and messengers in pay to inquire and finde out men who could devise new wayes of voluptuousnesse , and to them gave great rewards , for so valerius maximus reports of him . and volateranus remembers us of one vgutius a florentine prince , who was slain of his citizens and subjects for stuprating their wives , and vitiating their virgins . thus seldom we see this vice to go unpunished . nor is it particular to the masculine sex , as the sole provocatours hereof , but women have been equally and alike guilty . we reade in genesis of potiphars wife , who solicited ioseph to her adulterate embraces , who because he refused to commit such villany , and to offend both god and his master , she accused him to his lord , that he would have done to her violence , for which he lay two years in prison . but from prophane histories we have many examples . for iulia agrippina the mother of nero was said to have unlawfull congresse with domitian , for so iuvenal saith : nay more , after feasting and banqueting , in the heat of her cups , when she with her son were together topt with wine , they commonly used incestuous consociety : the conclusion of which impious lust was , that the son in the end having caused his mother to be slain , commanded her body to be dissected , and ript open before his face , as longing to see the bed wherein he lay when he was an unborne infant . she was the daughter to germanicus , sister to caligula , the wife first of domitius , after of clodius whom she poysoned , for no other cause but to make nero her son emperour : and you hear how well he requited her . a chicken of the same brood was messalina the daughter of messala , and the wife and empresse of claudius caesar , a woman of a most insatiate lust , whose custome was to disguise her selfe like a private gentlewoman , so that she might not be known , and with her pandor ushering her , to walke unto common stewes and brothell-houses , and there prostitute her selfe to all commers whosoever , nay , she was not ashamed to contend with the ablest and strongest harlot in the city for masterie , whence also shee returned rather tyred then satisfied ; nay more , she selected out of the noblest wives and virgins to be eye witnesses and companions in her filthinesse , whither men also were not denied accesse , as spectators , against all womenly shame and modesty : and if any noble gentleman of whom she seemed to be enamoured , refused or despised her profered imbraces , shee would feigne and devise some crime or other to be revenged on him , and his whole familie . pliu. lib. 29 tels us , that one vectius valius a notable physitian was nobilitated meerly for pandthering to her luxuries . fabia the wife of fabrius fabricanus grew greatly besotted on the love of a faire young gentleman call'd petroninus valentinus , who the more freely to injoy in her petulant imbraces caused her husband to be traiterously murdred . but being ( in regard of the high measure of the fault ) complain'd upon by her husbands kinred and friends , shee was convicted by the iulian law , and suffered according to the penalty thereof . martiall reckoneth up as notorious strumpets and adulteresses , leviana , paula , proculina , zectoria , gallia , as catullus remembreth us of austelina , and iuvenall of hyppia . zoe one of the roman empresses caused her husband arginopilus to be slaine to adulterate her selfe with michael paleologus : but who shall read of both their ends shall finde that they were most wretched and miserable . as these for scortation and adultery , so others have been notoriously infamous for incest : giddica the wife of pomminius laurentinus grew into such an extreme dotage of her sonne in law comminius , that not able to compasse her unchaste desires , and her incestuous love being discovered to her husband , shee dispairingly strangled her selfe ; of which death also phoedra alike besotted on her husbands sonne hippolitus perished . papinius the sonne of papinius volucris had a beautifull sister whose name was canusia : these two spending their childhood together , as their yeares , so their naturall affection increased , insomuch that the one thought nothing to deer for the other , their love being mutuall and alternate , not guilty of the least impious thought or immodest apprehension , but when they came to maturity , new thoughts began to grow , and fresh temptations to arise , to which in their minority they were altogether unacquainted , and now they could not sollace themselves without sighing , nor frame any mirth , but mixt with melancholly ; both were sick and of one disease , but neither had the boldnesse to discover the nature of their malady , and thus they continued for a season ; in the meane time the father had found out a noble match for his sonne , but he put it off with evasions , and could not bee wonne to lend a willing eare to the motion : the mother also had sought an husband for her daughter , to which shee was quite averse , alledging her youth and unripenesse of yeares , and so both the motions had a cessation for a time without any suspition , in which interim the incestuous fire burst out into a flame , which in the end consumed them both ; for the sister was found to be great with childe by the brother , which a length comming to the knowledge of the father , he grew inraged beyond all patience , neither could his wrath be mitigated or appeased by the teares of the mother , or mediation of any friend , but his constant resolution was , they both should die : yet not willing to imbrue his own hands in their bloud , he devised another course , causing two swords to be made , the own he sent to his son papinius , the other to his daughter , with no other message then this , you must not live , which the wretched creatures understanding , & knowing the austeritie of their father , and his constancy in his resolutions , hee fell upon the one , and shee on the other , and so miserably ended their lives . iulia was the step-mother of antonius caracalla emperour of the romans , who having cast many wanton glances towards her , and she reciprocally answering them , at length when they were in familiar discourse together , he brake forth into these words , vellem si liceret , i would if it were lawfull : whose meaning she soone apprehending suddenly answered again , and without pause , si lubet licet , leges dat imperator non accipit , if you like it is lawfull , emperours make lawes but are tide to none ; with which words being emboldned , he first contracted , and then publikely married her , notwithstanding some few dayes beforehe had caused her owne sonne geta to be put to death , and this is related by sextus aurelius , and by aeli●● spartanus . amongst these incestuous is listed capronia the vestall virgin , who for her offenc● was strangled . semiramis was the wife of ninus king of assyria , who after she had caused her husbands death , and fearing lest so great and warlike a people would not be govern'd by one of her sex , shee tooke upon her the masculine shape of her sonne , whom she had altogether brought up in delicacie and effeminacy , and in his name she raigned for the space of fourtie two yeares , conquering the most part of asia , and erecting many famous cities : but babylon she made her chiefe place of residence , who also hedged or walled in the vast river euphrates , turning the channell , and compelling it to run through the great city , yet according to diodorus , lib. tertio , shee grew to bee of that venerious and libidinous disposition , she did not onely admit but hire and inforce divers of the youngest and ablest souldiers to her lascivious and incontinent imbraces , and further as trogus pompeius , lib. 2. hath left remembred , shee laboured to have carnall congression with her sonne ninus , ( whom she concealed in her pallace , ) and whose shape she adulterated : for which setting all filiall respect and obedience aside hee slew her with his owne hands , and after raigned in her stead . a young spanish maid having prostituted her selfe to a gentleman upon promise of marriage , she being of meane parentage , he married another , which comming to her eare , she vowed his death , and the better to effect it , preswaded him by flattering letters to come againe and see her ; which he did , and although at first she received him with teares and cornplaints , yet seeming at last to be satisfied with some reasons he alledged , she permitted him to use the same privitie with her as before , and so to bed they went together , but when he was asleepe she cruelly murdered him , having first bound him so fast with a cord that he could not make any resistance ; using also divers cruelties against the dead body before the heat of her rage could be extinguished . for the which she also suffered death , having first voluntarily accused her selfe . a gentleman of millan a widower , tho of 60 yeares of age , fell in love with a young wench daughter to a farmer his tenant , whom he bought for ready money of the wretched father to serve his lust. this strumpet growing impudent , after a while fell in love with the eldest son of this gentleman , being about twentie yeares old , and in the presence of a cousin of hers who was her baud , she discovers her whole heart to him , seeking by teares and sighs to draw him to commit incest : but the gentleman having more grace , sharply reprehended and threatned both her and her companion . wherefore to excuse this her shamelesnesse , as soone as the father returned she complaines to him , saying , that his sonne had sought three or foure times to corrupt her ; which he beleeving , and meeting his sonne at the staires head , ranne furiously at him with his sword drawne ; and the sonne to shun that danger , leapt backward downe the staires and brake his neck . the father following , and finding him dead , after cryes of fury and despaire , in detestation of his former wicked life , fell upon his owne sword and so dyed . the strumpet hearing by the fearfull cryes of the servant what had hapned , pursued by the just judgement of god , she runnes toward a well neere the house , into which she threw her selfe and was drowned . the she baud being apprehended and racked , confesseth the whole plot , and was therefore justly executed , her body and the young strumpets , being hanged in the open aire , as a prey for ravenous birds . nicholas prince of opolia , was so monstrously given to corrupt wives and maids , that none were safe that came neere him : for which god punished him in this manner . being at nice in an assembly of the states of silesia , called by cassimer prince of that countrey , it hapned that one in his presence brought a packet of letters to prince cassimer , which being opened , he delivered to the bishop of nice to read : which nicholas seeing , and his former beastly wickednesse causing him to imagine it was some partie made against him to seize upon his life , suddenly drew his dagger , and desperately runnes against cassimer and the bishop , whom he wounded , tho but lightly , for that being in open court , many nobles and gentlemen defended them . nicholas failing of his purpose , saves himselfe in the sanctuary , from which he was drawne by the bishops command , and brought backe into the assembly by whom he was justly condemned for this and many other notorious crimes , and the next day was publiquely beheaded , and his naked body as a reproch of his former wickednesse , exposed to the view of all men . a burgesse of ulmes , finding his wife wantonly given , did often advise her to carry her selfe in a more modest and civill sort . but she not regarding his admonitions , and he more and more suspecting her dis-honesty , on a time he made a shew to goe into the countrey , but suddenly slipt back into his house without discovery , and privately hid himselfe ; yet so , that he saw his servants busied in preparing a feast , and the adulterer and his wife imbracing each other : yet he retained himselfe till after supper , when seeing them enter the chamber to goe to bed together , using filthy speeches , the witnesses of their wickednesse , he suddenly stepping out , first killed the adulterer , and then his wife ; and having justified his proceedings before the criminall judges , he obtained pardon for the same . an advocate of constance , having had the carnall knowledge of an atturnies wife of the same citie ; which the atturney suspecting , pretends a journey into the countrey , but returning at night , he heard they were together in a hot-house in an old womans house that dwelt by him ; whereupon he goes thither with three of his friends , which he left in the street to hinder any that should come to helpe them ; then entring the house with a strong curry-combe in his hand made for the purpose , and so rudely curried the advocates naked body , that he drew his eyes out , tore off his stones , and almost all the skin of his body . the like he did to his wife , though she were with child . the advocate dyed within three dayes after in great torment . the atturney transported himselfe to another place ; and his wife with much adoe recovering her rubbing , spent the rest of her dayes there , confounded with shame and infamy . a nobleman of piedmont , having married a maid of mean parentage , notwithstanding the honour she received by him , she shamelesly abused her lords bed by continuall adulteries with a gentleman his neighbour . which he knowing , and purposing to take them in the act of u●cleannesse , caused a packet of letters to be brought him as from his prince , calling him to court , with an intent to send him in embassage to a forreine state. having imparted these letters to his wife , and providing all things necessary for his journey , he departed with all his traine ; but at night stayes at a castle of his , to the governour whereof he discovers his mis-fortune and designe ; and being followed onely by him and a groome of his chamber , all well armed , in a darke night they came to the castle , where his adulterate wife was in bed with her amorist . the castellane told the porter , he had letters from his lord which he must presently deliver to his lady . the porter opens the gate , and they suddenly all enter . the lord forbids the porter to make any noyse , but commanding him to light a torch , he presently goes to his ladies chamber , where the castellane knocking , toll'd an old woman her baud , that he had letters from his lord , which his lady must answer speedily . this lady drunke with her lust , commanded the old woman to open the doore , and receive the letters . then the lord with the other two rushed in , and suddenly seized on the two adulterers naked together : and after some furious words uttered , he commanded his lady , with the helpe of her baud , to bind her adulterate friend hand and foot , and afterwards to hang him up upon a great hooke fastned into a beame for that purpose : then he caused the bed to be burnt , commanding all the other moveables to be carried away , he left onely a little straw for this whore and baud to lye on , appointing that the dead body should remaine there untill the stink of it had choked them : so having past some few dayes in that miserable plight , they wretchedly ended their lives together . plutarch reckons this out of dosythaus lib. 3. rerum saecularum , cyanippus the syracusian being foxt with wine , meeting with his daughter cyane in a darke corner , by force comprest her ; but shee not knowing the party by whom she was deflowred , pluck't off a ring from his finger , and gave it to her nurse to keep , which her father after missing , and shee finding by that , assuredly that he was the man by whom she was vitiated , shee found an opportunitie to transpierce him with a sword , by which wound hee died , and then shee her selfe fell on the same weapon and perish'd also . the like arisidas italic . lib. 3. relates of one armutius , who all the time of his youth lived a very continent and abstemious life , but upon a time having drunke above measure , he also in the night stuprated his daughter medullinus , who also knowing the ravisher by his ring , then taken from his finger , slew him without any respect of filiall duty . fabinus fabricanus , the cousin of maximus , having subdued fuxia the chiefe city of the samnites ; in which interim his wife fabia falling into the wanton embraces of her neare kinsman petronius valentinus , at his home returne they conspired to murther him ; which having done , they made a match together and were marryed : but shee fearing that her new husband might insiduate the life of her young sonne fabricianus , who was then but a childe , she conveigh'd him thence to be liberally educated and instructed abroad : who when hee grew to be a man , and understood how treacherously and perfidiously his father had been murdered , and by whom , he came disguis'd to rome , and having waited his opportunity , slew both the adulterer and the adulteresse ; and for that act was acquit by the senate . one story i connot forget , remembred by platine , who writ the lives of the popes , though it be a mighty shame , and a most ignominious aspersion , not to exceed those in vertue , whom we antecell in place and dignity ; yet this nothing mov'd pope iohn the twelfth of that name , but that all honesty set apart , and modesty quite banish'd , he kept at his own charge a whole seraglia of prostitutes and strumpets , with whom night and day hee revelled and rioted , which wickednesse escaped not without a most remarkable judgement : for he was after miserably slaine in the very act of adultery . childebert the second , and seventeenth king of france , anno 692. grew in an utter detestation of his lawfull wife and queene plectrude , who was a lady of a chaste and untainted life , and divorc'd her from his bed and table ; in whose stead he received into his bosome one alpayde , a gentlewoman of excellent beauty and feature , but of a cruell and bloudy condition : for when lambert bishop of vtrecht , a man of a strict life , and austere conversation , undertook boldly to lay his sinne before him , and tell him the danger thereof ( notwithstanding hee had before restored him to his episcopall see , of which he had been before deprived : ) shee having notice thereof , could not rest in quiet till she had caused her brother dodon to kill this good bishop , which was done by the kings consent : for which neither of them escaped vengeance ; for dodon dy'd despairing and mad , and the king was strook after the acting of this murder with a disease of wormes , the stench wherof he not being able to endure , threw himselfe headlong into the river of mentz . a strange and heavy judgement , for wormes to eate his living flesh , so that corruption did not altogether follow after death ; but contrary to nature hee rotted and his body , putrified before death , till the worme of conscience attended his soule : a more miserable death still attending a bad life . philip the second , sirnamed augustus , upon discontents repudiated his queen gelberge : for which the king of denmarke made complaint to the pope of this injury done unto his sister ; and the rather , because neither crime , nor delinquency , nor the suspition of any could bee proved against her : but this publike aspersion being cast upon her ( howsoever innocent ) must needs call her honour into question , which cannot bee but greatly to her harme and prejudice . these things with other being alledged , a day of hearing was appointed before the popes legate , in the bishops hall at paris , where the kings cause was strongly maintained by the venters and advocates ; but no one appeared in the poore queenes defence ; insomuch that sentence was ready to be pronounc'd against her , and speedy order and direction given for a bill of divorce to be drawne betwixt them . when on the suddaine ( as the court was ready to rise ) stept out of the presse a faire and beautifull young man , of a sweet and amiable aspect , and not knowne to any in the company , who after a congy made , demanded audience ; and having delivered the truth in every particular circumstance , pleaded sharply in the queens behalfe against the king , convincing the opposite party with such irreproveable arguments , that he made the case cleare on her side ; and having ended his speech , congying to the king and the rest , and returning into the throng , was never more seen after . which took such an impression in the court , ( but the king especially ) that the amazed judges committed the cause to the kings counsell , who judged the queen guiltlesse of whatsoever had injustly and injuriously been laid against her . then king philip took horse , and road presently to boys de vinennes , to which place the queen was confined ; where having lovingly imbrac'd her , and received her into his former true conjugall affection , there was never the least distaste knowne to bee betwixt them after . nor let this story seem altogether impertinent to the argument now in agitation , which is to shew the judgements impending in adultery , and spouse-breach ; 't is fit also that wee should know how god in his great mercy and goodnesse favoureth and protecteth vertue and innocents : for his holy angels are alwayes the guardians of the just and faithfull . common is this sinne of concupiscence ; and howsoever damnable in the eyes of god , and detestable in the sight of good men ; yet those most conscious of the sinne are cunning'st to excuse it : the young man will plead for himselfe and say , i am in my youth and prime , and doe but what suits with my youth , and complyes with my condition : the middle ag'd man will alledge , i am now in my strength , my bones are full of marrow , and my breasts of milke ; shall i not take occasion by the fore-top , and make use of the opportunity when it offers it self ? the time will come when , being old my ability will not answer to my desire , and then it will be too late , &c. the old man will say , i am now growne cold and weak , the fire of youth is quite extinct in me , and will you not allow me a warme bed-fellow to helpe my decayed heat , and cherish those few sparkes which lye hid in the cold embers and ashes of mine age ? but these are but like his vaine excuses , who robb'd the statue of iupiter of his precious ring , his rich mantle , and his golden beard ; and beeing apprehended and question'd about the sacrilege , he began thus to apologize for himself : 't is truth ( saith he ) i took away his ring that compast his fore-finger , which was stretcht forthright , which to my seeming he offer'd unto me : and what could i doe lesse then to accept of his bounty ? which may bee rather imputed to his courtesie , then any fellony in me : for his mantle being of mass●e gold , i considered with my selfe that it was too ponderous to weare in summer , and too cold for winter ; and therefore i thought it convenient to ease him of that charge : and for his long golden beard , i remembred my selfe that apollo was imbarbis , ever young , and without a beard ; and that i took away because it was neither comely for his face , nor suiting with his person . these his excuses were heard , but did rather then mitigate aggravate the crime ; for sacrilege could be no other then sacrilege , and of that he was condemn'd : so though the young man may plead his youth , the growne man his strength , and the decrepit man his imbicility of age , yet maugre all evasion or excuse , adultery , scortation , fornication , and all kindes of unlawfull prostitution , in the day of account , when there must reddere ratione velle rationis suae , they will bee found to be the same grosse , grievous , capitoll and mortall sinnes : for which those that continue therein , without true and hearty repentance shall dearely answer . but amongst the vexations , molestations , and incombrances belonging to wedlock , and the nuptiall tye , i have not yet spoken at all of that fury which commonly haunteth it , namely iealousie , of which i will deliver unto you a true , but most lamentable example , historified by d. otho melanders . a noble gentleman lived very conjugally and lovingly with his lady ; she had a chamber-maid of a very sweet aspect and feature , not any way to bee taxed for the least wantonnesse or loose carriage ; but if the lady thought her guilty of the least immodesty , she needed no other jury , for she was both jurer and judge , and condemned her by her owne verdict and sentence . it happened that the noble-man having some occasion to detaine himselfe some few dayes abroad , in his absence shee pretended a quarrell with her maid ; the colour was for letting a young childe slip out of her armes ; which though it had little or no hurt , yet she made of it as if it were lam'd beyond all recovery ; upon which her anger grew implacable , and shee would commit her to prison : but unto what prison ? not into any ordinary light , or tollerable ; but into a deep , obscure , and desolate dungeon in the bottome of the castle , for many yeares shut up with an iron gate , and abounding with toads , snakes , adders , and other serpents : into which no sacrilegious person , thiefe , pyrat , witch , paracide , traitor , or the greatest malefactor whatsoever within the memory of man had beene committed ; and into this noysome , stinking , and most horrible place she was forced to enter , and the doores fast shut upon her : but from all the corners of the vault the venemous vextiles came in heapes , with fearefull hissing , and seized upon those parts of her body that were in their reach , which with lowd ejulation and shrikes , shee striv'd with her hands to beate off , but all in vaine : at noone one of the servants , a young man ( who it seems had some affection to this maid , but how soever humanity could not have suffered him to doe lesse ) hearing those her most pittifull vocifirations , and understanding the cause , came to his lady , and humbly besought her as she was a christian to commiserate the wretched estate of her poore afflicted prisoner : but all to no purpose , she was inexorable , revil'd him with his boldnesse and sawcinesse , and sent him away with blowes to boot . but evening came , and still her lamentable clamours continued , able to have sostned flint , or mollifi'd ma●ble , when the young man , notwithstanding he had before been so evilly intreated , went again to his lady , and falling upon his knees was more importunate with her then before ; the more he striv'd to pacifie her rage , the more she grew incens'd with fury , and kickt him out of her presence . after supper to bed the houshold went , and at mid-night the young man could not containe himselfe , but hee must goe listen at the dungeon doore . but now hearing no no noise , not so much as a sigh or groane , hee began to imagine that shee was dead , ( and so indeed it prov'd ) hee then more incivilly then before rapt at his ladyes chamber-doore , and wakned her , telling her , that shee had now the event of her bloudy and cruell desires : for by reason that there was a still silence in the dungeon , hee perceived the poore virgin had expired her life . at which words being startl'd , and strangely mov'd , she rose from her bed , and calling for store of lights , caused the dungeon doore to be opened , where they might behold a most ruthfull and samentable spectacle ; the maid throwne upon her backe , and foure great snakes wrapt about her , one of an extraordinary bignesse wound about her neck , another had twinde it selfe encompassing both her legges , a third like a girdle imbrac'd her waste , or middle , a fourth stuck upon her jawes , stretching its selfe to its utmost length , which no sooner taken thence , but was found dead , having so ingorg'd it selfe with her bloud , that it swel'd , and burst asunder : at whichsight the lady strook with the horrour thereof , from a suddaine melancholy grew into a meere madnesse , and in a raging fit soon after dy'd . strange were that act abroad , which cannot in some sort be parallel'd with us at home . at gainsborough in lincolnshire , it happened that a gentleman of the town had occasion to ride up to london about his term businesse ; and as the custome is in the countrey , the night before a man takes his journey his neighbours and friends will send in their meat , and sup with him , and drinke to the hope of his safe returne : and so they did to him . now this gentleman had in his house a young gentlewoman sent thither to bee tuter'd , and withall to learne good huswifrie , and was about the age of fourteen or fifteen yeares at the most . the next morning before hee tooke horse , when hee call'd for water , this maid brought him the towell and bason , and held it till hee had wash'd ; onely in rubbing of his hands he sprinkled a little water on her face , which his wife observed : after breakfast the gentleman road on his journey ; and the woman in whom this slight accident , strooke a deepe impression of devillish jealousie , soon after call'd to the maid to deliver her an account of her linnen us'd the night before ( which was her charge ) she having hid a napkin or two out of the way of purpose to pick a quarrell with her . the girle sought in every roome and could not finde them : then she bid her looke in the next chamber ; but shee was no sooner up staires , but after followes the mistresse , like an incens'd virago , and shut the doores fast upon her , then casts her upon the bed , and threw another feather-bed upon her , and spying a scotch pocket-dagger hanging by the walls , shee tooke out one of the knives , and casting her selfe upon the upper bed , turn'd up the bottome , where she fell most unwoman-like to worke with her maid , making her quite uncapable of future marriage ; and this was done withinin memory ( for to the womans great ignominy and shame , in the same towne i have heard it reported , and been shewne the very house where the deed was done : the horridnesse of which act makes me that i cannot conceale her name ; shee was call'd mistris brig house . ) in this intrim , a serving-man comming in , and hearing his mistris was in great displeasure and distemperature gone up with her maid , and knowing her froward and hasty disposition , he went to the doore and knockt ; but hearing none but one as it were miserably forcing breath for life : he lookt in either at some chinke , or the key-hole , where he saw his mistris in the same posture i before described , with a knife in her hand , and one pittifully bleeding under her : he broke open the doore , being wainscot , and casting her off from the bed to the floore , tooke up the maid , nigh stifled , and carried her to a neighbours house , where chyrurgeons were sent for , and she in time recovered of life , though shee had made her utterly unable of conception . but what gain'd shee by this her uncivill cruelty ? she was after abhorr'd by all good and modest women , asham'd to looke out of her owne doores ; neither would any of fashion converse with her , but held it a scandall to be but seen in her company . but now to return to the judgments inflicted upon adultery , and to shew what our own countrey relates , as those perpetrated and committed in this land. king locrine , who succeeded his father brute in the kingdome , tooke to his bride guendolina , daughter to corinaus duke of cornwall , who lived in great conjugall love together , having a young prince to their issue call'd madan : but after the king having rest and ease in his age , with which his youth was scarce acquainted with , he was greatly enamoured of a delicate faire lady whose name was estrild , the daughter of one homber a dane , who with a great power invading the land , the king gave him battaile , and having routed their whole army , they were forc'd to take that great river which parteth lincoln-shire and holdernes , and runnes up to hull ; in which he with his people being drowned , left to the same river his name unto this day . to returne to the matter , locrine had by this lady estrild , a daughter call'd sabrina ; but this close packing could not be long conceal'd , but by some who thought to insinuate into the favour of the queen ( who was of a haughty and masculine spirit ) all was told her ; for which being mightily incensed , no mediation could appease her implacability ; but she first incensed her father , and then all her owne particular friends , whom by her bounty or favour shee had before obliged to make warre upon her husband ; and prevailing in her purpose , shee gave the king battaile , in which his party was discomfited , and he himselfe slaine in field . this revenge to any of reason might seeme sufficient ; but here her anger rested not , but shee caused the faire estrild and her daughter sabrina to be brought unto her tent , where having reviled them both , one with the name of whore , the other of bastard , shee in her heat of bloud , and height of rage , commanded them both to be throwne into the river neare unto the place where the battaile was late fought , where they were both drowned , the river upon that accident losing the name ; and after the daughter sabrina hath beene called severne even to this day . brithricus , the first king of the west saxons , began his reigne in the yeare of our lord , seven hundred threescore and eighteen , and the tenth of charles the great , then king of france , who took to wife ethelburge , one of the daughters of off a king of mercia ; he was a valiant prince , and renowned for many warlike exploits ; but especially for beating the danes , and compelling them to avoid the land. but what can valour or prowesse availe against a wicked and cursed woman , who the more freely to enjoy the moecall embraces of her libidinous companion , plotted divers ways to take away her husbands life , which at length she affected , by poysoning him , and divers of his family ; which having done , and fearing to be questioned about the fact , she truss'd up her jewels , and the best things about her , and fled into france , unto the court of charles the great , with whom she so temporized and qualified her owne impious cause , and being withall a lady of extraordinary aspect and presence , that she grew highly into his grace and favour . but when after he was informed of her unstable condition , hee thought to make some tryall of her ; and being at that time a widdower , one day when hee was in some private conference with her at a window . hee said openly ; now lady i put it to your free election , whether you will take mee for your wedded lord and husband , or this my son here standing in presence ? to which question , shee without the least pause gave this suddaine answer ; then i make choice of the sonne , and refuse the father ; which the king taking as an affront , and being therewith somewhat mov'd , he as suddenly reply'd ; i protest woman , if thou hadst made choice of me , i would have given thee to my sonne , if he would have accepted of thee ; but for that thou hast slighted and for saken me ; thou shalt now have neither of us ; and so presently commanded her as a recluse to be shut up into a nunnery . but this place , though never so strict , could not containe her within the bounds of modesty or chastity ; for by the meanes of some libertines , her old companions and acquaintance , shee made an escape out of the cloister ; and having quitted that place , shee wandred up and downe , till having consumed all that shee could make , she fell into necessitous poverty , in which she miserably dy'd , none commiserating her in her greatest extremity . in memory of which her misdemeanors , mixt with the murder of her naturall lord and husband , the kings of the west saxons made a decree , that thence-forward none of their wives should be called queenes , nor sit by them at any feast , or in any place of state or honour : and this was observed amongst them for a long time after . now to shew how the creator of all , who instituted chaste matrimony in paradice , as hee hates those contaminated with all impurity , so of the contrary , he is a guardian and potector to those of cleane and undefiled life , as may appeare by this subsequent story . in the time of edward , the sonne of king edgar , by his first wife egelfleda , who began his reigne in the yeare of grace nine hundred threescore and nineteene , though he was opposed by his step-mother elphaida , who got into her confederacy alphred , duke of mercia , a potent man in those dayes , to have instated her sonne egelredus , a childe of seven yeares old in the regall dignity : yet she was opposed by bishop dunstan with the rest of the clergy , who were also supported by the earle of east ingland , now called essex ; who against the queens minde , and her confederates , crowned the said edw. at kingstowne ; but the fore-named alphred , who altogether adhered to the proceedings of the dowager queen , ( being suspected to have too much private familiarity with her ) they agreed to put the strict religious cloysterers out of the college of winchester , where k. edgar had before there placed , and put into their roomes so many wanton and lascivious clerks , every one of them having his concubine about him : which controversie had been like to have ended in bloud : but there was an assembly of the bishops and lords , the prelates and peeres of both parties , in which dunstan maintaining chastity , was much despised by the adversary ; but still he upheld his opinion , being grounded upon justice and vertue . now the place of their meeting was in a faire and large upper ●●om ? and in this great division and argument it being doubtfull which side would carry it , suddenly the joysts of the loft failed , and the floore tumbled downe , being a great distance from the ground , in which ruine , the greatest part of those adverse to the bishop and clergy , were either slaine outright , or very dangerously hurt , even to lamenesse : but of all those that stood with dunstan in the defence of chastity , not one perished , neither was any heard to complaine of the least hurt felt or found about them : by which miraculous accident , the bishop compass'd his pious and religious ends . this king edward upon a time being hunting in the forrest , and having lost his traine , and finding none of his servants neare him , hee bethought himself that his mother-in-law elphaida , with her sonne egelredus , lived at a place called corfe-castle ( which is in the west-countrey ) and thought it no better a time then now to give her a visit : but the malicious woman looking out of her window , and knowing him a far off , called to one of her servants ( of her owne breeding ) and told him what he had to doe ; for she perceived he was alone , and none of his peeres , or attendants about him . by this time the king was come to the castle gate , whither she descended , and offered him all the courtesie of entertainment that any syren ( who only flatters to destruction ) could have done : for with courteous words she besought him to alight , and to lodge in the castle that night ; both which he with great affability and gentlenesse refused , saying he would onely taste a cup of her beere , and then ride to finde out some of his company : but the cup being brought , he had no sooner moved it towards his mouth , but this barbarous villaine , traitor , and regicide , strook him with a long dagger , edg'd on both sid 〈…〉 which entring behind , the poynt appear'd to have fore'd way through his breast : at which mortall wound receiv'd , he put spurres to his horse , making speed towards the forrest , in hope to have met with some of his servants ; but by the extremity of bleeding , fainting by the way he felt from his horse with one foot intangled in the stirrop ; then he was dragg'd crosse high-wayes , and a thwart plowde lands , till his horse staid at a towne called covisgate , where he was found ; but not being knowne for the king , hee was unworthily buried at a town called warham , where his body remained for the terme of three yeares after , at which time it was discovered , and the dissembling and murderous woman thinking to clearer her selfe of the fact to the world , thought at the first to visit him in the way of pilgrimage ; but to make the cause evident against her , the horse on which she rode could not be compell'd to come neare unto the place by a miles distance , neither by faire usage , nor sore beating , or any course that man could devise : after whose death her sonne egelredas was crowned king ; in the first yeare of whos● reigne the land grew barren , and scarce bore any fruit ; there happened moreover a plague , which tooke away the men , and a murraine , which destroyed the beasts and cattaile . he proved likewise a great enemy to the church ; being ungracious in the beginning , wretched in the middle of his life , and hatefull in the end thereof . neither could some church-men cleare themselves of those capitall crimes which they very bitterly reproved in others : for sigandus made bishop of shirburne , about the twelfth yeare of edward , sirnamed the confessor , shortly after usurped the bishoprick of winchester by strength , who was a lewd and unlearned man ( as most of the prelates of england were in those dayes , and wholy devoted to avarice , lust , and vaine-glory , who could not containe himselfe within the lists of keeping variety of concubines , which in those dayes was held but a veniall or quotidian sinne , but he imploy'd his panders to corrupt married women to his lustfull embraces , thinking no wickednesse could be truely committed , till hee had ascended the highest branch thereof : and when it was openly spoken , that he was unworthy the name of a priest , who made such boast of the pompe of the world , the use of voluptuousnesse , gluttony , and luxury , whilst in the interim there was no care of instructing mens soules in the way towards heaven . hee had learn'd from some one of his chaplaines ( a better scholler then himselfe ) this poore and slight answer to evade it ; nunc aliud tempus , alii pro tempore mores . now the times are chang'd , and wee have learnt to suit our manners and conditions to the present ; ( a notorious church-temporizer in those dayes . ) but though he reign'd long in great pompe and prosperity , he was in the time of william the conquerour deprived of all his ecclesiasticall honours , and confined to winchester , and there kept prisoner till he dyed ; who in that extreame dejection , when he should onely have repented him of his former avarice , and studied newnesse of life , would usually sweare he was a very poore man , and not worth one peny , and that hee was free from all concupiscence of lust ; both which were proved untrue : for after his death a 〈◊〉 〈◊〉 found about his necke , by which in divers places of the earth was discovered much treasure ; and those women that ministred unto him were no other then prostitutes and concubines . henry the second was a potent and most victorious prince ; but after he had falne into the libidinous embraces of the lady rosamond , daughter to the lord fitzwaters ; he was never quiet , but continually afflicted with warres both forraine and domestick ; insomuch , that both his queene and sons rebelled against him , and put the whole realme into great combustion ; and for her part shee did not escape a due scourge for her offence : for though the king provided all meanes possible for her security and safety , by building the intricate labyrinth at woodstock , and gave her in charge to a most trusty guardian ; yet the queen at length by her spies found her out , and with more then a womanish chastisement , which should ever savour of some mercy , tore off those delicate locks with which the king had been so much intangled , and forced her to drinke a draught of deadly poyson , by which her life was compell'd out of her body : and thus lust ever carryeth her rod at her owne girdle . to descend unto these latter times , how many strange and bloudy murders have beene committed through lust ? i will give them but a meere nomination , because most of them have beene staged , book'd , and balleted , and disperst abroad through the kingdome : as master arden of ●eversham slaine by his wife and her adulterous companion cosby ; the act it selfe being committed in his owne house , by a barbarous and inhumane villaine , most commonly knowne by the name of black will , who after the deed done , and his reward received , fled into the low-countries , where he thought himselfe secure : but gods hand reached him even thither ; where for some other deed of the same nature , he was burnt on a stage in flushing ; and shee her selfe , with cosby and his sister , together with a gentleman master green , who had carried letters betwixt the two adulterers : ( though hee took it upon his death , he knew not the intents of them ) were all publikely executed at the gallowes . the like murder was committed on the person of one master page of plymouth , by his young wife ; and one master george strangwidge , who as the common voice went , were privately contracted together before her inforc'd marriage : but howsoever as they were convicted of the murder , so for the same they were condemn'd , and publikely executed . and but of late dayes , those two bloudy ministers of the devill , most commonly knowne by the names of countrey tom , and cambury besse , who made a trade to have her his whore walke in the evening into the fields ; and where she saw any gentleman or other likely to have money about him , or good cloathes on his backe , shee would insinuate into his company , and with her libidinous allurements offer her selfe to his prostitution ; which if he accepted of , that arch-limbe of the devill ( who hid himselfe privately for that purpose , and stealing upon them with a bastinado hooped and plated with iron ) beate out his braines , even in the very act of lust , neither having pitty of body or soule : then rifled they their pockets , and stript them of their cloathes , of which they made profitable chaffer , being vendible at the brokers ; for the last of which , being committed upon a young gentleman of good quality , by his cloathes they were discovered and apprehended , hee being executed neare unto the place where the last fact was committed : and after being thence removed to a more remote place , his body hangs in chaines upon a gibbet even to this day ; and shee was hang'd in clerken-well fields , over against islington . if any would have further inspection into the cursed fruits of lust , let him but enquire after the monethly sessions at new-gate , where scarce one passeth without those that goe for maid-servants , either strangling their bastard-issue , or putting them downe into privities , not caring to save their smal credit in this world , to hazard everlasting perdition in the world to come : yet notwithstanding all their close packings , they are in the end found out , and brought to the gallowes . i am loath to be more tedious in this then the rest ; therefore i conclude with this distick , as a generall caveat unto all libidinously addicted : quid facies , facies , veneris cum veneris ante , non sedeas , sedeas , ne pereus pereus . what wilt thou doe , when thou before loose venus shalt appeare , stay not , but take thine heeles , lest her allurements cost thee deare . chap. vii . gods judgements against the sinne of gluttony . tthis sinne of gluttony tooke its originall in our great grandam eve , as we read genesis 2. 16. and the lord god commanded the man saying , thou shalt eat freely of every tree of the garden , but of the tree of knowledge of good and evill , thou shalt not eate of it ; for in the day that thou eatest thereof thou shalt surely dye the death . againe 3. 6. so the woman seeing that the tree was good for meat , and that it was pleasant to the eyes , and a tree to be desired to get knowledge , took of the fruit thereof , and did eate , and gave also to her husband with her , and he did eate : for which they were most grievously punished , and all man-kinde for their sakes : for verse 16. vnto the woman god said , i will greatly encrease thy sorrowes and thy conception : in sorrow shalt thou bring forth children ; and thy defire shal be subject to thy husband , and he shall rule over thee . also to adam he said , because thou hast obeyed the voice of thy wife , and hast eaten of the treewhereof i commanded thee , saying , thou shalt not eate of it : cursed is the earth for thy sake ; in sorrow shalt thou eate of it all the dayes of thy life : thornes also and thistles shall it bring forth unto thee ; and thou shalt eate the herbe of the field : in the sweat of thy face shalt thou eate bread , till thou returne to the earth ; for out of it wast thou taken , because thou art dust , and to dust shalt thou returne . we read numb . 11. 32. then the people arose all that day , and all that night , and all the next day , and gathered the quailes : he that gathered the least , gathered ten homers full ; and they spread them abroad for their use round about the host : whilst the flesh was yet in their teeth , before it was chewed the wrath of the lord was kindled against the people , and the lord smote the people with an exceeding great plague : there they buried the people that fell a lusting , deut. 6. when thou shalt eate and be satisfied , beware diligently that thou forgettest not the lord thy god , who brought thee out of the land of egypt , and the house of bondage . againe , 21. 20. the parents shall say to the elders of his city , this our son is stubborne and disobedient , and will not obey our commandement , but is a rioter and a drunkard . then all the men of the city shall stone him with stones unto death , so shalt thou take away evill from amongst you , that all israell may heare it and feare , ecclesiasticus 31. 12. if thou sittest at a costly table , open not thy mouth wide upon it , and say not , behold much meat : remember that an evill eye is a shame ; and what thing created is worse then a wicked eye ; for it weepeth for every cause : stretch not thine hand wheresoever it looketh , and thrust it not with it into the dish . eate modestly that which is set before thee ; and devour not , lest thou bee'st hated . leave then off first for nurtures sake ; and be not insatiable , lest thou offend . when thou sittest amongst many , reach not thy hand out first of all : how little is sufficient for a man well taught ? and thereby he belcheth not in his chamber , nor feeleth any paine . a wholsome sleep commeth of a temprate belly ; he riseth up in the morning , and is well at ease with himselfe ; but paine is watching and choler , like diseases and pangs of the belly are insatiable men . if thou bee inforced to eate , arise , goe forth , and empty thy stomack , and then take thy rest ; so shalt thou bring no sicknesse unto thine house . shew not thy valiantnesse in wine , for wine hath destroyed many ; the furnace proveth the edge of the tempering , so doth wine the hearts of the proud by drunkennesse . wine soberly drunk is profitable for the life of man : what is life that is overcome with wine ? wine was made from the beginning to make man glad , and not for drunkennesse : wine measurably taken and in time , bringeth gladnesse , and chearefulnesse of the minde ; but drinke with excesse maketh bitternesse of minde , brawlings , and scoldings . drunkennesse increaseth the rage of a foole , till he offend ; it diminisheth his strength , and maketh wounds , &c. againe 37. 28. be not greedy in all delights , and bee not too hasty of all meats : for excesse of meats bringeth sicknesse , and gluttony commeth with cholerick diseases . by surfeit have many perished , and he that dyeteth himselfe prolongeth his life . thus farre the old testament ; let us now heare what the gospel saith luke 6. 24. woe be to you that are rich , for ye have received your consolation : woe be to you that are full ; for yee shall be hungry : woe be unto you that now laugh ; for yee shall waile and weepe . againe 21. 34. take heed , lest at any time your hearts be oppressed with surfeiting and drunkennesse , and cares of this life , lest that day come upon you unawares : for as a snare shall it come on all them that dwell on the face of the whole earth . watch therefore and pray continually , that yee may bee counted worthy to escape all these things that shall come to passe , and that ye may stand before the sonne of man. rom. 13. 12. the night is past , and the day is at hand ; let us therefore cast away the workes of darknesse , and let us put on the armour of light : so that we walke honestly as in the day , not in drunkennesse or gluttony , nor in chambering or wantonnesse , nor in strife or envying : but put yee on the lord iesus christ , and take no thought for the flesh to fulfill the lusts of it . and luke 17. in the dayes of noe they eate and dranke , they marryed wives , and were given in marriage , even untill the day that noe entred into the arke , and the floud came and destroyed them all . thus farre the scriptures : i come now to the fathers , st. ambrose in one of his sermons saith , that ill ministers wait upon the throat , which alwayes covets , but is never satisfied ; for what is more insatiable then the belly ? to day it receives , to morrow it requires ; being full , it commends abstinence ; being empty , it cannot endure the name of any such vertue . hunger is a friend to chastity , an enemy to wantonnesse : but saturity betrayeth modesty , and corrupts good manners . it is not the meat , but the immoderate appetite that is condemned : for as st. augustine saith , it was not for a quaile or a phesant that eve longed for , but for an apple ; and thereby brought a curse unto all man-kinde . it was not for a kid , or a lamb of the flock that esau hungred , but for a messe of broth ; for which he sold his birth-right . elias was fed with flesh ; but iohn the baptist with locusts and wilde honey : and david thirsted not for wine , but water ; for which he reprehended himselfe : neither was our saviour in the wildernesse tempted by the devill with flesh , but bread : and as gregory in his moralls saith , it is not the meat , but the lust after it that is in fault ; for we oft-times may eate of dainty cates without offence , and yet upon course and common fare may sinne by surfeit : and in another place , where gluttony is predominant , all those honours that men winne are lost ; and whilst the belly is not bridl'd , all vertues runne to havocke ; but when that is curb'd and kept in moderation , many vices with it are awed and restrain'd . in vaine it is for us to enter into any spirituall conflict against the devill , our common adversary and his agents , unlesse we first suppresse the enemy that is within us : which is voracity and lust after eating and drinking , because if those enemies that are so neare us bee not subdued , in vaine we shall strive to have the victory over those remote and afarre off : to smal purpose it were to fight against the enemies without the walls , when there is nothing but tumults , mutiny , and sedition within the city : after full feeding , when the stomack is supply'd even unto belching , so that it must needs say it hath enough ; yet is not the curiosity of the appetite satisfied , for the eye is delighted with the colour , and the pallate pleased with the taste , when the poore suffering stomack ( best pleased with a mediocrity and temperature ) which neither sees the colours , nor relisheth the pleasantnesse of the taste , is rather ruin'd then refresh'd , and confounded then comforted . innocentius lib de vil. condit . human . useth words to this purpose : gluttony shut up paradice , sold the birth-right , hang'd the baker , beheaded the baptist ; nebuzandan the prince of cooleus , burnt the temple , destroyed jerusalem ; & baltazer sitting at his great feast saw the hand-writing upon the wall , and that night was slaine by the caldeans . hugo in claus. saith , that there be some who sit downe to a feast with an unquiet agitation of the members , expressing the insatiate intemperance of their mindes , they shake their heads , shrug the shoulders , they expand their hands , and not without great uncomlinesse , and unseemly gesture , as if they were rowzing and preparing themselves to ingorge and swallow the whole banquet . other unmannerly postures and carriages at table they use ; for sitting in one place , with their eyes they greedily survey every dish that is served in ; their hands ready to reach to the full length of their armes , removing this further off , and pulling that nearer ; then they breake the bread , poure wine into the cups and glasses , besieging themselves round with the best dishes ; then they pant , swell , and breath short , through the vehemence and extremity of feeding , so that you wou'd thinke them seeking for some wide passage to tumble in their fat bits , to satisfie their craving and crooking bellies , as if the narrownesse of their chaps and jawes could not supply their voracious stomack with that superabundance which it expects : thus sits hee like one besieging a city , doubting in what place first to begin his assault , and therefore would make irruption upon all places , and at once ; and such is this gastrimargia , or cormorantedulitie . they were wont of old to build temples to the gods , erect altars , appoint flammins and priests to serve , kill beasts for the sacrifice , burne incense : and so the carnall and voluptuous men in these dayes , they make their kitchin their temple , their table their altar , their cookes their priests , their veales , lambs , capons , &c. provided for their dyets ; the beasts for imitation , and the fumes and steame of their sawe'd dishes , censary incense . indeed over superstitious is the industry and care they have in setting forth the services and severall courses at their great and solemne feasts and banquets . infinite are the varieties and multiplicity of their decoctions , rostings , bakings , fryings , stewings , and the like ; with new devised sawces , composed of severall ingredients , now soft , then hard , now cold , then hot ; some temper'd with pepper , others with onions and garlick , then with cinamon , then with salt ; mens guts longing as women with great bellies . then ariseth a disputation amongst these helnoes , whether such a dish tastes better boyl'd or roasted , bak'd or broyl'd , carbinado'd , or otherwise : insomuch that after a dozen dishes of solid meat devovr'd , there is no impediment or let , but that the last course of more curious and dainty cates , is as soone swallowed : and when the stomack by often belching , and eructations shall say it hath enough ; yet are not their boundlesse and unlimited appetites satisfi'd : such are they who make their bellies their god : and thus far hugo . augustus caesar hearing one erotes a procurator of egypt had bought a bird which in fighting was never conquered , but had the victory of all with which she contended , and that he in an humour had wrung her necke asunder , and eate her to breakfast ; he caused the man to be sent for , and after the cause was discuss'd , and he had confess'd the act , he commanded his body to be nayl'd to the mast of the ship , judging him to be unworthy life , who for a little voluptuousnesse and itching desire of the throat , would not spare a poore bird , who might have given delight to many in her single duells ; and which moreover , by her undaunted spirit , yeelded an happy omen to caesar of his perpetuall prosperity in his warre . this plutarch reports of him in his roman apothegmes ; the vice of the belly not onely debilitates the body , but shortens the dayes of man ; surfeit of meats devoures more then the sword ; and the intemperance in wine devoures more then the sea . the devill by wine worketh miracles ; but all quite averse and opposite to those which our saviour did when hee was upon the earth ; who made the lame to walke , the dumbe to speake , the blinde to see , the deafe to heare . the meere contrary to these hee practiseth against gluttons and drunkards ; for let them with never so constant and steady steps walke to the taverne , they often returne from thence indenturing and reeling this way and that way ; their knees being made unserviceable ; and their legs so debilitated , that they are scarce able to support them from falling to the earth . let the drunkards eyes bee never so perfect and cleare at his going in , at his comming back hee shall finde them so waterish , filmy and blear'd with the fumes of wine , that he shall scarcely see to finde his way to his owne dwelling : be his speech never so voluble and distinct , hee shall finde a great change and alteration in his tongue ; for it will falter in his mouth , he shall lispe and clip his english , and be scarce able to utter any one intelligible word : and be his hearing never so aggragate & quick , excesse and superfluity of wine shall so dull and stupifie that sense , that he shall seem to be appoplex'd all over , that till the charme be over , and the wine have left working , hee shall not have power to awake , or the strength to hold up his head , though a drum should beate by him , or a cannon be shot off by his care . moreover , our saviour restored the mad and lunatick to their senses ; but the devill ( by wine abused ) takes from the sober all sense , and from the apprehension all understanding ; the moderate spirit it makes mad , and the low-minded lunatick ; and these are the anti-maskes with which he fooles and deludes his servants , dandling , and cockering them to their utter ruine and destruction . i come now to history . one albidinus , a young man of a most perdit and debaucht course of life , when he had consumed all his lands , goods and jewells , and exhausted all his estate even to one house , he with his owne hands set that on fire , and despairing of any future fortune , left the city , and betaking himselfe to the sollitude of the woods and groves , hee in a short space after hang'd himselfe . lucullus a noble roman , in his praetorship govern'd africk two severall times ; he moreover overthrew and defeated the whole forces of king mithrid●t●s , and rescued his colleague cotta , who was besieged in calcedon , and was very fortunate in all his expeditions ; but after his greatnesse growing an eye-sore to the common-weale , he retired himselfe from all publike offices or imployments , to his owne private fields , where he builded sumptuously , sparing for no charge to compasse any rarity that could bee heard of ; and had in his house he made a very rich library , and plentifully furnish'd with books of all sorts . and when he had in all things accomodated his house , suiting with his owne wishes and desires , forgetting all martiall discipline before exercised , hee wholly betooke himselfe to riotous commessations , and gluttonous feasts ; having gotten so much spoyle and treasure in the warres , that it was the greatest part of his study how most profusely to spend it in peace . it is reported of him , that pompey and cicero one night stealing upon him with a self-invitation to supper , he caused on the suddaine a feast to be made ready , the cost whereof amounted to fifty thousand peeces of silver ; the state of the place , the plenty of meat , the change and variety of dishes , the costly sawces , the finenesse and neatnesse of the services , driving the guests into extraordinary admiration . briefely , having given himselfe wholly to a sensuall life , his high-feeding , and deep quaffing brought him to such a weaknesse , that hee grew apoplex'd in all his senses ; and as one insufficient to governe either himselfe or his estate , hee was committed to the keeping of m. lucullus his neare kinseman , dying soon after . caesar the sonne of pope alexander , was one of those who much doted on his belley , and wholly devoted himselfe to all kinde of intemperance , who in daily breakfasts , dinners , afternoon sittings , suppers , and new banquets , spent five hundred crowns of the same , not reckoning feasts and extraordinary invitations . for parasites , buffoones , and jesters , he allowed yearely two thousand suits of cloathes from his ward-robe : he maintained also a continuall army of eight thousand souldiers about him ; and all this hee exhausted from his fathers coffers . and galentius , the sonne of iohn galentius , the first duke of imsubria , was ranked amongst these great rioters , who cared not at what expence he was , so he might see the tressells of his tables ready to bend under the waighty and gluttonous dishes that were plac'd upon them : who at one feast made at the celebration of his daughters marriage ( at which petrarch the learned italian poet was present ) spent an hundred thousand peeces of money , which might be rated to the value of a spanish piece of eight , or a dutch ricks doller . one peter a priest , and cardinall in the time when syxtus was pope , in the space of two yeares was knowne to lavish and waste three hundred thousand double-duckets ( rated at twelve shillings english the piece ) upon vanities and unnecessary disbursements , the greatest part of which was consumed in his kitchin and seller , the rest in sundry kindes of excesse and prodigality . i read also of one belflorius by nation a sicilian ; at first of very meane and low fortunes , but after by parsimony ( being a banker and an vsurer ) attaining to an infinite , and almost incredible estate , hee did not take the common course of your avaritious money-masters , to imprison it in strong and iron-barr'd chests , but cleane contrary hee built him a faire and goodly house , and when it grew up somewhat above the sellerage and foundation , in stead of stone or bricke , his materials were plates and pieces of silver , which amounted to a mighty summe ; and having finish'd this argent structure , there he spent the rest of his dayes in all voluptuous feeding : so that one would have thought epicurus himselfe to have survived in him : so what he got lewdly , having spent lavishly , he dyed like to a fowle which we have in england call'd a knott , which never eats in season till it dye of fatnesse . he began in poverty , continued in prodigality ended in surfeit . at first a camelion , after a cormorant , and lastly a swine or boare fatted for slaughter . let us therefore bethinke our selves , that whensoever wee sitdowne to eate and drinke , we have two guests to entertaine , and those are the body and the soule : whatsoever the body receiveth departs away quickly into the draught , and is seene no more ; but that on which the foule feedes , lasteth and abideth for ever ; for then is the minde most apt to apprehend reason , and ghostly instruction , where the free operations of the ●raine are not dull'd and molested by such vapours as the excesse of feeding distempers it withall . salust saith , nothing can appeare more abject and mis-becomming man , who is the image of the creatour , then to live as a slave to the mouth and belly . but how hard a matter is it ( faith cato ) to preach abstinence to the belly which hath no eares , and yet is importunate , whether the hand have wherewith to supply it or no. socrates inviting certaine of his friends to a schollers pittance , or a spare supper , when he was taxed by one of his guests for too slender provisions , made answer ; if these whom i invited be vertuous , they will say here is enough ; but if they be otherwise , then i say here is too much : intemperancy is a root that hath hand in every disease that belongeth unto mans body : and it is a proverbe common amongst us ; much meat , much malady . origen tells us , that vessells more fully fraught then they are able to carry , are forc'd to sinke ; and the stomack and belly surcharged with too much meat and drinke causeth bodies to surfeit , which is the readiest meanes to prepare sicknesse , and sicknesse is the immediate path-way to death . one gorgius , a very temperate and abstemious man , being demanded how he came to arrive to the number of an hundred and eight yeares , and in all that time was not visited with any grievous sicknesse ? made answer , i never eate but when i was hungry , nor never drunke but when i was thirsty , and then both moderately . and king cyrus being asked by one of his great captaines , named artabazus , in a long and heavy march , what he would have provided for his supper ? he answered , bread ; for drinke ( saith he ) we shall finde in every current or fountaine by the way : to order our lives well and frugally , is to live temperately , and avoid high and voluptuous feeding ; for there is a great difference betwixt living well , and living sumptuously : because the first proceeds from discipline , temperance , frugality , and moderation of the soule , contented with her owne riches : the other of waste , excesse , luxurious riot , and contempt of all order and mediocrity ; but in the catastrophe or conclusion , the one is attended with shame and dishonour , the other with applause and glory : they be the very words of plato ; therfore let us suffice nature , but surfeit not , supply the bodies necessities , but offend it not : for who so shall endeavour the contrarie , let him be forewarned by the subsequent examples . maximinus , a groome of base and sordid condition , borne of needy parents , his father being a poore shepheard ; and hee being of a strong and able body , betooke himselfe to bee a common souldier , in which practice he shewed presidents of unexampled courage ; insomuch , that he was promoted by the good emperour alexander severus his lord and master , to eminent place and office , and grew of great remarke in the campe : but such was his ambition , and ingratitude withall , that he conspired the death of his prince , and caused him with his mother mammaea to bee slaine , leaving not one that was friend or favourite to his vertuous predecessor alive : which done , hee usurped the imperiall purple ; who as hee was a barbarous thracian by birth , so hee was by nature covetous after bloud-shed , removing all without any mercy , whom hee either feared or hated ; or if neither , so he knew him to be rich , to possesse himselfe of his estate . i will not stand to make a particular relation of all his insolencies , rapines , extortions , massacres , and murthers , but come unto that which is now in agitation , his gluttony ; which was in such excesse , that every day for his owne particular allowance , he had forty pounds of flesh , and bread answerable to the quantity of meat , and five gallons of wine for his drink ; and so much hee constantly devoured , besides sallets , made dishes , and other junkets and kickshawes that came by the bye ; for though his maine repast was sollid food , on which hee laid his foundation , yet was hee lickerish also after any other rarity that was served into his table : and yet for all this , could not ( his god ) his belly save him , but after three yeares usurpation , in whose imperiall command hee had demeaned himselfe with all brutish tyranny , returning from the siege of aquilaea , which he was compell'd to leave to his great dishonour , he was at rome with one balbitinus miserably cut to pieces amongst his souldiers . the emperour bonosus was also such another . vopiscus reports of him , that as hee used to eate voraciously , so hee dranke incessantly ; insomuch , that no man was able to contend with him in his great draughts , and elbow-deep healths : insomuch , that the emperour aurelianus said of him ; that fellow was onely borne to drinke , not to live . upon a time when the embassadors of the babarians were to appeare before him , and to deliver themselves from the king their master , in stead of hearing their embassie , hee caused great store of wine to bee brought , and pretending their liberall and free welcome and entertainment , hee so ply'd them with healths , that they were not able to expresse themselves for what cause they were sent thither ; but cunningly withall proposed unto them such questions , that in their lavish cups they utter'd unto him the very secrets of their hearts , being much more then they would have otherwise reveal'd : and when hee had understood what he would , hee tauntingly dismist them , and would never affoord them further audience . so much as he drunke so much he could evacuate at pleasure , so that his body was never surcharged neither in all his day-riots , or nights commessations could it bee perceived either by the faltering of his tongue , or failing of his legs , that hee was any way distempered , he was of such an able constitution : but all that could not secure his life , or adde to his dayes ; for after being overcome by probus ( who succeeded him in his empire ) he caused him to dye a most unworthy death , no way beseeming his former state and dignity , but rather suiting his vicious incontinency ; namely to be hanged by the neck in an hempen halter , like a common fellon : from whence a jest grew amongst the souldiers ; amphorum pendere non hominem ; that it was no man that hung there , but a tun or hogshead . the same author vopiscus speakes of one call'd phago , an insatiable devourer , who had no other pride nor practice ; in somuch , that hee grew as famous for that abominable vice , as if hee had beene possess'd with some extraordinary vertue : his name and ●ame spread so farre , that it came to the eares of the emperour aurelianus ; who for novelties sake , willing to see if hee were able to doe what was reported of him , admitted him to his table , and for whose dyet provision was made accordingly ; and divers spectators to behold the prodegy , there at one supper he devoured an hundred leaves of bread , a fat wether , and an hog of a yeare old , and drank to them according to the rate of eight gallons of wine : insomuch , that all left eating to see him feed ; and wondred the rather , because he seem'd no way mov'd or distempered : for which the emperour at the intreaty of those who brought him thither , dismist him with a reward . but hee shortly after dyed miserably , choked in the midst of his so gluttonous feeding . a certaine noble generall being told that one of his souldiers could at once eate such an huge quantity of provant and victuall , that it seemed to him incredible , hee sent for him , and finding his other abilities no way exceeding others , hee presently commanded him to bee hanged , saying , that he and an hundred more such as himselfe , were in one moneths space able to starve him and his whole army . clodius albinus , whose guts were as a sinke or common shore to entertaine what trash or garbage , was conveighed into it , yet withall loved to feed with all delicacy , he is said at one supper to have devour'd five hundred figs , an hundred persick apples , ten melons of ostea , twenty pound weight of libican grapes , an hundred ficedulae , which are birds that feed upon the vines , much like a nightingale , and forty oysters . it is spoke of one called heterognathus , that through hasty eating , he devoured the flesh from his owne jawes and cheeks , and sent it downe packing with the rest . heraclides pictas was such an helno , that scarce any of his time could parallell him : some he would invite to breakfast , some others to dinner , a third company to supper , and feed heartily with them all , ( sit as long as they would ) and eate and drinke with them without intermission , or cessation , and at night see all the tables cleare , that nothing were left for morning . king mithridatus also may truely bee call'd an insatiate eater , who would give rewards to such as would feed highest , and drinke deepest , making it his greatest glory that hee was never exceeded in either ; yet was desirous to have others companions with him in his gluttony ; setting which aside , hee was a man of admirable parts , and had so exquisite a memory , that hee was able to speake two and twenty severall languages , and call all the souldiers in his army by their names : besides , for his valour he was feared of all ; yet hee was overthrowne in battaile first by syllus , next by lucullus , and lastly by pompey quite defeated : hee used to eate poison ; and in his last great overthrow would have poyson'd himselfe , but it had not the strength to worke upon him . being in prison , such was the majesty of his countenance , that when an executioner was sent to put him to death , hee frighted him with his very looke , and loath to have any other deaths-man but himselfe , he was found slaine by his owne hand , piercing those bowells that had beene the receptacle of so much unnecessary dyet . with whom may be numbred eresicthon , who after hee had consumed his whole revenue , sold his daughter metra for money , by p 〈…〉 ng her body to every stranger , and having devoured all , he after eate the flesh off from his owne armes , and in the end dy'd of hunger . eusebius reports of one domitius affer , who receiving more meat at supper , then his stomack could well digest , or his belly containe , dyed suddenly sitting at the table . philoxenes was of that nasty and beastly greedinesse , that being invited to any table , without respect to the honour of him who made the feast , if he perceived any to fall upon that dish which hee had a minde to , hee would most unmannerly blow his nose upon the meat , that they refraining it , he might ingrosse it wholly and solely to himselfe ; hee was moreover heard to wish to have the necke of a crane , that hee might take the more delight in the going downe of his meat and drinke . the emperour galba who succeeded nero in the imperiall purple , reigned seven moneths and seven dayes ; and notwithstanding hee was threescore and three yeares of age , yet hee had an appetite betimes in the morning , before the rising of the larke : he was no sooner up , but hee call'd for his breakfast , which sometimes ( if other occasions call'd him not ) hee would continue till noone , and dine never the worse ; and soo make dinner and supper meet even till bed time . vitellius also , ( i would put their deaths together , because the manner of their lives were so alike ) he was emperour , and was so covetous , that he pillaged and robbed the very churches and temples , and taking away the golden vessells and plates , made those of brasse to serve in their stead . but his gluttony was incomparable , for hee had served into one supper , two thousand severall sorts of fishes , and seven thousand severall kindes of fowles ; and more hee would have had , if more could have been compass'd : moreover , when hee lay neare unto the sea hee would suffer no fish to come to his table ; but when hee kept court farre up within the land , hee would feede upon nothing else , because without extraordinary charges it could not bee conveighed unto him ; esteeming that which was deare onely dainty . but to come to their deaths ; these two charibdes and ingurgitating quick-sands , when they saw that they were ready to be slaine by the hands of their owne souldiers ; they both ( though happening at severall times ) desired to bee made drunke before their executions , which was granted them , so that when the souldiers swords pierced their bowells , the wine mixed with bloud issued out of their wounds ; and thus as they were in their lives monstrous , so they were in their deaths everlastingly miserable . i have hitherto spoke of eaters , i come now to drinkers ; the first onely hastning their owne ruines , but the latter having been the destruction of themselves and others . concerning this sinne of bibacity and vinosity , infinite are the examples that antiquity hath left to posterity ; of which i remember unto you some few . amongst the grecians , proteus the macedonian had the name of an invincible tosse-pot ; to whom alexander the great having dranke a bowle of twelve sextaries , which is of our measure two ●ottles and a quart , he quickly play'd it of● , and after some small pause , caused it the second time to be brim'd , and dranke to him againe . but alexanders strength failed in the pledge , and the bowle slipt through his fingers . hee grew to such intemperance , that after excesse of drinking , he was forc'd to keepe his bed two dayes and two nights together , without being seeene abroad : in his wine hee would cause his best friends to bee slaine , and then grievovsly lament them being sober . he was call'd by his owne souldiers the cup-conquerer : and whosoever could poure most wine downe his throat , they would say of him ; yea marry , this is a fellow that may drinke with alexander ; who when twenty have beene in company together , hee hath drunke to every one of them round , and then pledg'd them againe severally ; which horrible vice was a mighty eclipse to all his other vertues . calostiphenus the sophist comming to him into the symposian , the king offered him a deepe draught , which hee refused with this answer , i desire not , o alexander , to receive such a pledge from thee ; by taking of which , i must bee enforc'd to enquire for a physitian . but this great captaine and commander , who was lord of the whole earth , who made his body no better then a seller or stowage for wine , which he took in voluntarily : at the same passage against his will he received poison , which ended both his life and the hope of all his future victories . and no wonder when men come to glory in a sinne , and make it their pride ; for cares mitelenus reports of him , that when hee came to the tombe of calanus , the indian philosopher , hee celebrated to his honour and memory three prizes ; for musick , wrastling , and drinking ; in which who excell'd in the first , had a talent ; in the second , three hundred pieces of silver , in the last ten : and in that thirty indians contending for mastery , drunke themselves dead in the place , and six more expired some few houres after . antiochus was so besotted with wine , that scarce a day passed him without dissemper ; and yet notwithstanding sirnamed the illustrious : possedippus speaks of one antiochus , to whom they gave the the name of bibax , who fought a great battell against arbaces in media ; but being slaine in the conflict , & his body brought before the conqueror , he taunted him in these words ; thy wine and thy boldnesse hath much deceived thee , o antiochus , who in thy deep and lavish cups didst promise to thy selfe to have drunke up the empire of arbaces . polybius speakes of one agrones , king of the illirians , who by often and immoderate surfeits , dy'd of an extreame paine in the belly . dionisius junior drunke out his eyes ; and cleomenes the lacedemonian , stabb'd himself with his knife when he was extreamely cup-shot . elpenor , having drunke hard , would needs climbe a ladder ; but his head having taken the winde , ( as his body had received the wine ) his hands and feet both failing , hee fell downe and brake his neck . the like happened to one philostratus comming from the sinuesanian baths ; and cleomenes king of sparta , in striving to imitate the scithian vinoleuch , grew frantick , and so dy'd . lacides the philosopher by too much compotation fell into the disease call'd paralysus , and dy'd of it ▪ armitus and cyannippus , both of syracusa , in their drunkennesse ravish'd their daughter ; and in their sobriety were after slaine by their owne children whom they had vitiated . it is further read of alexander , that he was of a wondrous temperate and abstemious continence , till he had subdu'd the persians , who liv'd the most deliciously of any nation under the sunne : but as he conquered them , so their vices captiv'd him , and made him a meere slave to all sensuality and pleasure . so the romans were a people of civill demeanour , and of a most thrifty and temperate dyet ; but having won the monarchy from the grecians , as they could teach the other to fight , so they could quickly learne of them to drinke and health it after their lavish and riotous manner : briefely , you shall scarcely read of any brave and victorious nation , who brought any forraigne people under subjection ; but though the spoils he took thence were of never so great value , there came with him the greatest part of their vices , were they never so vile . i need not presse this much farther , the late examples from the roman emperours and others , may sufficiently illustrate it . i come now to the most bitter fruits that grow upon this cursed tree of gluttony , and the parricidal and bloudy effects thereof doctor selreccerus in pad . pag. 211. hath this history : in the same city ( saith he ) where st. augustine was borne , dwelt a very rich man , both of great power and substance who had one onely sonne , the sole heire to his meanes and fortunes , who taking very debaucht , and riotous courses , notwithstanding his fathers dayly admonishments ; yet still hee persisted in his former course of life . the father out of his greater indulgence , as having but one , had allowed him large exhibition ; and the mother too of her naturall love had still supply'd his riotous expences , both using him with gentle and courteous language , hoping by that fair course to draw him to some regularity : but finding that it nothing prevailed , but that every day he grew worse then other , he began then to change his coppy , his brow was more austere , and his look more supercilious , and his tongue ( before altogether inur'd to advise and gently perswade ) grew now to another tone , sharply to reprove and reprehend him : but that which toucht the son nearest , was , he took away all his meanes from him , leaving him to the wide world , thinking ( if any thing ) want and necessity might make him look into himselfe , and in time reduce him to some goodnesse : but alas his hopes were all in vaine ; for the young man grew so stupid and besotted in drunkennesse , that hee grew like one sencelesse , at least uncapable of any good and wholsome counsell . it happened some moneths after he had this neglect from his father , and his scores abroad grew so high , that neither taverne nor ale-house ( knowing him to be in his fathers displeasure ) would give him any further credit : he came home to the house ( whence hee had been foure weekes absent ) and being full of wine , entred at the gate , whom his father meeting , and seeing him in that distemperature , he began to chide him after the old manner ; which the other impatient to heare , catcht him by the throat , and having utter'd many execrable oathes , call'd him old dotard , and said , money he wanted , and money he would have ere he departed : the father seeing violence offered , called out for helpe ; at which the sonne drew his dagger , and stabb'd him into the shoulder , most of the servants were absent abroad ; but the mother hearing her husbands voice , comes downe , and seeing him bleed , and her sonnes dagger bloudy in one hand , and with the other grasping his throat , shee fell downe upon her knees , and humbly besought him to spare his life ; but the devill had got such power over him , that he was deafe to all intreaties , and solely ben● on the most horrid mischiefe that could be devised : for breaking suddenly from his father , he at an instant whipt out his sword , and ran him cleane through the body ; and then turning towards his mother , who fill'd the place with many a lamentable out-cry , he dispatcht her of life also ; and as he was about to enter the house , purposing to rifle their coffers , and so to be gone , in came some of the servants , and finding their master and mistris weltering in their blouds , they stood confounded and amazed , and not knowing what murderers were in the house , or how strong they were , they shut fast to the doores , and barricado'd them , till they had called in helpe sufficient : officers were sent for that open'd the doores , and searching the house , found the paracide with his bloudy weapons in his hands , and his pockets well stuft with gold , who was presently apprehended , and sent to prison , and there laden with as many irons as hee was able to beare : there needed no great examination , the fact being so apparent was soone confest , and hee condemned to suffer onely one death , who had deserved a thousand . i could almost parallell this story , even here in our countrey , with a young gentleman , that dwelt with his mother not farre from salisburie , whose father being dead , his mother continued a grave and religious matron . this young man seldome comming sober home , she had often disswaded gently from such debaucht courses , but found in him no amendment : one night he staying abroad very late , she resolved not to goe to rest till hee came in , and if he were any way intoxicated , or overcome with wine , to chide him soundly , which happened according to her feare ; for that night hee was extraordinarily in drinke , which shee by his uncertaine steps , and justling the walls perceiving , intercepted him in his way to his chamber , and began to chide and rate him soundly , which he not having the patience to endure , the devill so wrought with the wine , that he drew his rapier and runne her through the body : and this hapned within these few yeares , whose name i conceale as loath to offend his worshipfull friends and kindred yet living , who might thinke the fact being so horrid , ( howsoever themselves bee innocent thereof ) a blemish to their name and posterity : and in consideration of the premisses , i leave to all parents , who are too cockering and indulgent over their children , in bringing them up , this counsell from solomon , with-hold not correction from the childe , if thou smite him with the rod hee shall not dye ; thou shalt smite him with the rod , and shalt deliver his soule from hell . notwithstanding these fearefull judgements , how many may we meet in the day-time come either led , or else reeling from the tavernes , but especially in the night , where some have beene almost stifled by falling into kennells , others found sleeping upon dung-hills , on which stumbling , have not beene able to rise , but there have took up their lodging for all night ; some that have been conducted home , yet in going up staires to bed , have falne backward and broke their necks . but of all miraculous escapes that i have heard of ; i my selfe knew two gallants come from the taverne , so strangely overtaken with wine , that when they came into the street , they were scarce able to stand , or goe , or move one foot before another ; the night was darke , and loath they were to take the benefit of a light , because their indenturing should not bee observ'd : and because they would both take one fortune , they catcht fast hold one of the other , and on they went ; it happened in the way that a seller doore being left open , downe they both fell into a vault : but here is the wonder , one of their rapiers slipt out of the scabbard , and fell with the pummill downwards , and the point up-right ; these tumbled after it , and it ranne one of them through the breeches at the knee , up to the waste , and thence through the body of the dublet up to the shoulder , where the point appear'd an handfull bare at his neck , and yet in the whole passage not so much as once raz'd any part of his skinne . the noise of the fall suddenly commanded a light ; but when they saw the rapier so strangely scabbarded , and by search found that the party had no hurt , they were all amazed , and the two drunkards with the apprehension thereof made almost sober : this was one of gods miraculous deliverances ; but let none presume to make that a president for his security : for doubtlesse , hee hath lesse wit then an ideot , who being in his best sobriety , would hazard the like danger . but it hath not happened so to others ; for a butcher who was observed for a common drunkard , being pot-shot , and in his cups , was got into a car● to receive some hides , or such like commodity to lade it with , and stooping his body to take something in , his head was too heavy for his legges that should have supported him , and downe ●ee fell upon a forke which stood by the cart side with the pikes upward , hee pitcht his breast upon it , which pierc'd him to the heart , so that he dyed immediately without calling to god for mercy : and this is knowne not long since to have happened . in norfolke three men comming drunke out of an ale house , late in the night , amongst many other prophane and blaspemous speeches , they began to jest at hell , and withall to sweare , that in the most obscure place of it , it could not be so dark as that night was ; at length they were to take leave and part every man to his home ; and after a drunken farewell , the one of their wayes lying over a bridge , his feet failing he slipt into the water , and was drowned : the two other were horse-men , one of which , by the stumbling of his horse , was cast upon the ground , where he was after found dead , with his neck broken ; neither did the third escape without a most remarkable judgement ; for his horse was found grazing in one place , and he dead in another , but without any wound ; for some conjectur'd that hee perish'd with the extremity of cold , it being a bitter frosty night , and snow falling withall . a glasier in chancery lane , not long since so overcharged his stomack with wine , that comming home he fell a vomiting in that extreame and extraordinary fashion , that breaking a veine within him he dyed within two dayes after : and a barber in drewry-lane comming from the taverne in the like distemper , his wife with much adoe got him to bed , where he fell into a sound and dead sleep ; for that night being very tempestuous , and a mighty winde stirring , and they lodging in an upper roome or garret , the chimney was blowne downe and he kill'd in his bed , his wife that lay close by his side , having no hurt at all : to reckon up all the knowne judgements in this kinde would make this tractate voluminous : these therefore for the present i hope may satisfie the indifferent reader , who if he shall but enquire from man to man of the disasters hapning in that kinde , shall heare from their owne motion , stories too many of all good christians to bee charitably commiserated , and lamentably deplored . these have been examples of such as wee call downe-right drunkards , and like selfe-murderers have beene not onely accessaries , but the agents of their owne deaths : of which nature one accident of which my selfe was eye-witnesse , comes fresh in my remembrance , and happened some seven or eight yeares since at the most : five young men comming from islington upon a sunday , where they had beene drinking good store of ale , in their way home came to the nags-head taverne upon clerken-well hill , where they cal'd for wine , ( what quaintity they dranke i am not certaine ) but in the midd'st of their carrowsing , one of them ( being a young man a barber in ivy-lane , and lately married ) grew to to bee drowsie , and at length dropt under the table ; which the rest not minding , put it off with a jest , and said , he did but counterfeit sleep till the reckoning was paid ; another said , hee had knowne him doe the like before ; and thus they past the time till they were ready to part ; when calling for a reckoning , they also call'd for their drowsie companion to rise , and to goe along with them : but hearing that he made no answer , they pusht him and jogg'd him , yet all in vaine ; till at length by the helpe of the master of the house , they lifted up his body , and set him on one of the benches ; but his head fell downe into his bosome , for there was no life in him : at which they grew all amaz'd ; neither can i blame them , who for every glasse of wine they enforc'd him to drinke beyond his strength , might as well to have given him a stabbe in the breast with a puniard : the next day came his weeping wife , and some of his sorrowfull kindred , and conveighed his body from the taverne to the church to be buried . i come now to that from which i late deviated , as to those who through excesse of gusling ( for manners sake call'd good fellowship ) destroy not themselves with suddaine deaths , but rather consumptions and lingring maladies , which also by degrees bringeth on an assured and untimely end , one of the branches thereof is luxurious prodigality , mixt with intemperate vinocity , of which i will give you but one president . a rich citizens sonne , and well ally'd amongst the aldermen , being a personable and proper young man , daring , and valiant , of a wondrous active body , acute wit , and a seeming sollid apprehension ; his father dying , left him ( what estate in land i know not ) thirty thousand pound in ready cash , besides plate , jewels , and houses furnish'd with rich hangings , with all utensills suitable to the state of aldermen . now this man who was no gamster to lavish his meanes that way , yet spent all his whole and entire estate within the space of three yeares : would any man beleeve how this could be possible ? well , i will tell you how ; he kept two or three tall fellowes in skarlet liveries , dawb'd with gold lace ; and for his owne particular would shift his cloathes twice a day , wearing one suit in the morning , another after dinner : his most frequented taverne , was the kings head in new fish-street , where hee usually din'd and supt in the long roome , at the long table , where though hee were but himselfe and his friends , hee would have the boord throng'd with variety of dishes , from the top to the bottome ; and as his meat was beyond rule , so many times his drinke was beyond reason : and though he could not be without flatterers or sycophants about him , yet could they never foole him out of any bounty : his table was free for them , but his pockets shut , keeping alwayes a brace of principall good geldings ; his delight was to ride them off from their legges , and when they were foundred , or past present service , give them to one of his groomes . he had a great longing to please all his five senses at once ; nor could he bee at peace within himselfe till he had accomplish'd it ; and allow'd to the delight of every sense a severall hundred pound , for which hee bespoke a curious faire roome , hung with the richest arras that could bee hir'd , and furnish'd with all the most exquisite pictures that might bee bought or borrowed , to please the eye . hee then had all the choicest musicke that could be heard of , and how farre off soever to be sent for , with all the varieties or rarities that could be raised from any instrument , to give him content to the eare . then he had all the aromaticks , and odoriferous perfumes to delight his sent in smelling : next all the candies , preserves , all the junkets , even to the stretching of the apotecaries , or confectionaries art to palliate his taste : and lastly a beautifull and faire strumpet lodg'd with him in a 〈…〉 e compass'd , to accommo 〈…〉 〈…〉 ore then ever sardanapalus did ) 〈…〉 to tell of his mea 〈…〉 〈◊〉 , 〈◊〉 these ( though they were great in themselves ) yet in the relation would appeare nothing , and therefore i omit them : briefly , as he grew in an instant to wealth , so he fell as suddenly to want ; and then those who had been his greatest sycophants , would shun the way of him : he drew to all the debauchtnesse that could be nam'd , being a brother of the broom-staffe , not worth a cloak , though never so thred-bare , being forc'd most shamefully to beg of his acquaintance , and those he had knowne ; hee was after prest for a common souldier , and for running away from his captaine should have been hang'd ( but for his worshipfull kindred , for whose sake i also forbeare to name him ) the matter was put off : but now followes the wonder , after all this contempt , misery , and penury , two or three gentlemen call'd him up into a tavern , of purpose to have some discourse with him ; and one amongst them desired him to resolve him faithfully of one question he would aske him , who protested unto him that he would unfaignedly doe 't : he then said to him , you have been a gentleman well bred , and have spent a very faire fortune , you are now cast downe to the lowest disgrace that can be , as having tasted of all miseries whatsoever ; and you know them both , plenty & poverty , in a full measure ; now my demand of you is , ( the premisses considered ) if you had all your former estate in your hands entire ( knowing what you now know ) would you not be a very good husband ? to whom he made answer , and bound it with a great oath ; if i had , said hee , all the estate i before enjoyed , and ten times a greater , i would spend it all to liveone week like a god , though i were sure to be dam'd to hell the next day after : which strook the gentlemen into such astonishment , and anger withall , that instead of giving him money , which was their purpose , they thrust him out of the roome as a prophane and blasphemous wretch , and would never look upon him after . who that shall look upon all the prodigalls and spend-thrifts that have had great fortune , and have wasted them to nothing ; or consider how many young shop-keepers that have had good and sufficient stocke to set up with , and through drinking and company-keeping , ( neglecting their home-affaires ) have suddenly proved trade-falne ; and what hath been the end ? but to fill gaoles , and furnish prisons ; or if they escape with liberty , to fall into dissolute and desperate courses , which bring them into certaine disgrace , but most commonly unto untimely end . besides , how many young heires in the countrey , borne to faire revenues , and possest of great estates , who having liv'd formerly in the countrey , and after come to see the fashions of the city , what by tavernes , ordinaries , game-houses , brothell-houses , and the like , have been so besotted and stupified , that they have suddenly run themselves out of all their fortunes ; and then growing desperate , having spent their own , forc'd from others , and taking purses by the high-way side , have come at length to disgrace their gentry by their infamous deaths at the gallows . and these and the like are the remarkable judgments continually exercis'd upon gluttons & drunkards : from which sin of gurmandizing , as from all the rest , god of his infinite mercy , even for the merits of his sonne christ jesus deliver us all . amen . finis . a table of the severall chapters contained in the two first parts of this book . chapt. 1. touching the corruption and perversity of this world , how great it is . pag. 1 2. what is the cause of the great overflow of vice in this age. 3 3. that great men , which will not abide to be admonished of their faults , cannot escape punishment by the hand of god. 4 4. how the justice of god is more evidently declared upon the mighty ones of this world , then upon any other , and the cause why . 5 5. how all men both by the law of god and nature are inexcusable in their sinnes . 7 6. how the greatest monarchs in the world ought to be subject to the law of god ; and consequently to the laws of men and nature . 9 7. of the punishments that seized upon pharoah king of egypt , for resisting god , and transgressing the first commandement of the law. 13 8. more examples like unto the former . 17 9. of those that persecuted the son of god and his church . 20 10. more examples like unto the former . 25 11. of the iews that persecuted christ. 29 12. of those that in our age have persecuted the gospell in the person of the faithfull . 32 13. other examples of the same subject . 36 14. a hymne of the persecution of gods church , and the deliverance of the same . 43 15. of apostata's and back-sliders , that through infirmity and feare have falne away . 45 16. of those that have willingly falne away . 49 17. of the third and worst sort of apostates , those that through malice forsake the truth . 51 18. more examples like unto the former . 55 19. of hereticks . 61 20. of hypocrites . 67 21. of conjurers , and inchanters . 71 22. of those that through pride and vaine glory , strove to usurpe the honour due to god. 79 23. of epicures and atheists . 87 24. touching the transgressors of the 2. commandement by idolatrie . 94 25. of many evills that have come upon christendome for idolatrie . 96 26. of those that at any time corrupted and mingled gods religion with humane inventions , or went about to change or disquiet the discipline of the church . 99 27. of perjurers . 101 28. more examples of the like subject . 116 29. of blasphemers . 130 30. of those that by cursing , and denying god give themselves to the devill . 134 31. more examples of gods judgement upon cursers . 136 32. punishments for the contempt of the word and sacraments , and abuse of holy things . 140 33. those that prophane the sabbath-day . 147 judgements in the second book . chap. 1. of rebellious and stubborne children towards their parents . 151 2. of those that rebell against their superiours . 158 3. more examples of the same subject . 163 4. of such as have murthered their rulers and princes . 168 5. of such as rebelled against their superiours , because of subsidies and ●●●es imposed upon them . 171 6. of mu 〈…〉 〈◊〉 ●74 7. a suit of examples like unto the former . 177 8. other examples like unto the former . 193 9. other memorable examples of the like subject . 197 10. of divers other murtherers , and their severall punishments . 201 11. of the admirable discovery of murthers . 203 12. of such as have murthered themselves . 214 13. of paracides , or parent murtherers . 221 14. of subject-murtherers . 226 15. of those that are both cruell and disloyall . 231 16. of queens that were murtherers . 234 17. of such as without necessity , upon every light occasion move war. 236 18. of such as please themselves overmuch in seeing cruelties . 239 19. of such as exercise too much rigor and severity . 241 20. of adulteries . 244 21. of rapes . 245 22. other examples of gods iudgements upon adulterers . 251 23. shewing that stewes ought not to be suffered amongst christians . 254 24. of whoredomes committed under colour of marriage . 256 25. of unlawfull marriages and their issues . 257 26 touching incestuous marriages . 259 27. of adulterie . 261 28. other examples like unto the former . 264 29. other examples like unto the former . 268 30. more examples of the same argument . 272 31. of such as are divorced without cause . 275 32. of those that either cause , or authorize unlawfull divorcements . 277 33. of insestuous persons . 278 34. of effeminate persons , sodomites , 〈…〉 ●onsters . 280 35. of the wonderfull evill that ariseth from the greedines of lust. 282 36. of unlawfull gestures , idlenesse , gluttony , drunkennesse , ●ancing , and other such like dissolutenes . 283 37. of theeves and robbers . 292 38. of the excessive burdening of the commonalty . 297 39. of those that have used too much cruelty towards their subjects in taxes and exactions . 299 40. more examples of the same subject . 302 41. of such as by force of armes have either taken away , or would have taken away the goods , and land● of other men . 304 42. of vsurers , and their theft . 373 43. of dicers , card-players , and their theft . 376 44. of such as have been notorious in all kind of sin . 379 45. more examples of the same argument . 385 46. of calumniation and false witnesse . 393 47. that kings and princes ought to look to the execution of justice , for the punishment of naughty and corrupt manners . 40● 48 of such princes as have made no reckoning of punishing vice , nor regarded the estate of their people . 402 49. how rare and geason good princes have been at all times . 40● 50. that the greatest and mightiest cities are not exempt from punishment of their iniquities . 408 51. of such punishments as are common to all men in regard of their iniquities . 409 52. that the greatest punishments are reserved and laid up for the wicked in the world to come . 410 53. how the afflictions of the godly , & punishments of the wicked differ . 411 a brief summary of more examples annexed to the form● 〈◊〉 ●●e same author . chap : 1. of such as have persecuted the church of christ. 414 2. of perjury . 414 3. of epicures and atheists . ibid. 4. of idolatry . 418 5. of blasphemy . 418 6. of conjurers , magitians , and witches . ibid. 7. of the prophanation of the sabbath . 419 8. of drunkennesse . 420 9. of rebellious & disobedient children to parents . 426 10. of murtherers . ibid. 11. of adultery . 428 12. of theeves and robbers . 429 13. of 〈◊〉 431 14. of the molestation of evill spirits , and their execution of gods judgements upon men . ibid. 15. the conclusion , concerning the protection of holy angels , over such as feare god. 437 a table of the most remarkable judgements contained in the last part of this book , never before imprinted . devoured by wormes . pag. 3 poisoned . 4 self-murther . ibid. ●●postume . 5 a spanish history against pride in knowledge . 〈◊〉 , &c. the popes nephew hanged . 8 an italian rack● 〈◊〉 death 9 herbert earle of vermendois . 10 bajazet beats out his own brainis . ibid. b●adaas neck broke by a fall . ib. earle goodwin choaked at the table . 11 earle harold shot in the eye . 11 , 12 pierce gaveston beheaded . 13 sir hugh spencer beheaded , and his sonne hang'd and quartered . 13 earle mortimer hanged . 14 sundry others executed . 15 a briefe relation of the life and death of cardinall wolsey . 15 , 16 envious persons punished sundry wayes . 17. one brother murthereth another . 21 a remarkable history of a roman prince 22 pope boniface his miserable death . 23 the death of caesar germanicus . ib. matrinus head cut off . 24 bassianus and his mother torne in pieces & throwne into a ●akes . 24 alexander severus miserably slaine . ib. prince cranne , with his wife and children burnt to death . 25 one brother killeth another , and the mother murdereth her owne son. 25 , 26 prince morwith devoured by a sea monster . sundry other remarkable judgements upon envious persons . 27 the unfortunate deaths of edw. 6. his two vncles . 30 , 31 ptolomeus pisco torne in pieces . 33 cirenes famished to death . ibid. one destroy'd by lightning . ibid. of another torne in pieces by wolves . ibid the story of philaris brazen bull. 33 , 34 sundry relations of bloudy women . 34 , 35 remarkable observations upon the emperor caligula , together with his death . 35 avidius cassius his bloudy acts and miserable death . 37 sundry murthers strangely discover'd . 42 sundry judgments against the sin of sloth 46 a strange story of a slothfull chamber-maid . 55 covetousnesse defined . 58 the infinite riches of some men . 62 the monstrous covetousness of mauritius the emperor , together with his death . 64 sundry judgments against covetousnes . 66 a strange murther committed in honey-lane , and as strangely discover'd . 69 a scholler murdereth his fathers servant . 70 parents murder their own children . 71 iudgements inflicted upon usurers . 74 lust learnedly defined . 76 , &c. gods judgements against gluttony . 96 , &c. finis . notes, typically marginal, from the original text notes for div a64252-e100 foure species of pride . habbak . 2. 4. nicanor . alexander the great . nero casar . varus pergaus . menecrates the physitia● . pride in all states , conditions , and sexes . the nature of pride . s. augustine . plutarch . an excellent spanish history against pride in knowledge . the 3. questions propounded . the earth . humilitie . pride . advantage well taken . their marriage . a just censure . his owne tongue condemned him . histories out of our owne chronicles , in which the sin of pride hath beene most severely punished . notes for div a64252-e3670 examples in the gospell . one brother murdereth the other . the history of a roman prince . the soldans great love to the prince . envy in women . murder the fruits of envy . a just judgement upon an envious traytour . envy pursued by many disasters . notes for div a64252-e7500 texts in the holy scripturè by which wrath is condemned . noted murderers in the holy text. notes for div a64252-e10170 examples of sloath out of the scriptures . a strange story of a sloathfull chamber-maid . notes for div a64252-e12290 the parents murder their owne naturall sonne for the luere of money . notes for div a64252-e15520 fabia . zoe the empresse . women branded for incest . papinius and canusia . julia the empresse and antonia coracalla . semiramis . a spanish maid . a gentleman of millan . the prince of opolia . a burgesse of ulmes . an advoc 〈…〉 of consta 〈…〉 . a nobleman of piedmont . cyanip . syrac . armuti●s . childebert k. of france , and plectrude . philip the second , and gelberge his q. a miraculous deliverie . a needful observation . a lamentable history . jealousie . a fearefull prison , or dungeon . a cruel lady . a fearfull sight . the former parallel'd with a modern story . an unwomanly act. locring , estrild , & sabrina . ethelburge , a notorious adult 〈…〉 . an unadvised woman . the fury of elphaida . a miraculous accident . a bloudy regitide . sigandus bish. of sherburne and winchester . henry the second . mr. arden of ●eversham . master page of plymouth . countrey tom and cambury besse . notes for div a64252-e19680 the symptoms of gluttony . from the old testament . texts out of the new testament . the fathers of gluttony . erotes . the devills miracles . albidinus . lucullus . caesar the son of pope alexander . galentius . belflorius a sycilian . good admonitions against gluttony . maximinus a great glutton . the emperor bonosus . phago edax . clodius albinus . heterognathus . mithredates k. of pontus . domitius affer philoxenes . galba and vitellius . drunkards amongst the grecians . alexander the great . antiochus the illustrious . agrones . the bitter fruits of gormundizing & gluttony . an unmatchable villain● . almost the like done in england . the effects of too much wine a miraculous escape . a drunken bu 〈…〉 . a judgement upon three drunkards . a glasier . a barber . one that drank himself to death . a true relation of a prodigall citizen . a strange and unheard of prodigall . divine conduct, or, the mysterie of providence wherein the being and efficacy of providence is asserted and vindicated : the methods of providence as it passes through the several stages of our lives opened : and the proper course of improving all providences / directed in a treatise upon psalm 57 ver 2 by john flavell ... flavel, john, 1630?-1691. 1678 approx. 483 kb of xml-encoded text transcribed from 151 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a39659 wing f1158 estc r31515 12033942 ocm 12033942 52858 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. a39659) transcribed from: (early english books online ; image set 52858) images scanned from microfilm: (early english books, 1641-1700 ; 1010:17) divine conduct, or, the mysterie of providence wherein the being and efficacy of providence is asserted and vindicated : the methods of providence as it passes through the several stages of our lives opened : and the proper course of improving all providences / directed in a treatise upon psalm 57 ver 2 by john flavell ... flavel, john, 1630?-1691. [20], 264, [12] p. printed by r.w. for francis tyton ..., london : mdclxxviii [1678] errata on p. [12] at end. includes index. imperfect: pages stained and cropped. reproduction of original in the union theological seminary 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 providence and government of god -early works to 1800. 2002-11 tcp assigned for keying and markup 2003-01 aptara keyed and coded from proquest page images 2003-02 rina kor sampled and proofread 2003-05 aptara rekeyed and resubmitted 2005-03 judith siefring sampled and proofread 2005-03 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion divine conduct : or , the mysterie of providence . wherein the being and efficacy of providence is asserted , and vindicated : the methods of providence as it passes through the several stages of our lives opened ; and the proper course of improving all providences directed , in a treatise upon psalm 57. ver. 2. by john flavell , preacher of the gospel . totam dei providentiam omnia tandem dirigere ad gloriam suam , & ad electorum salutem ; ac tum quiescere spiritum dei , cùm videt impios damnari , ac electos servari ; ex qua utraque re deus glorificetur . hieron-zanchii miscell . tom. 2. pag. 199. psal. 111. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoriam fecit mirabilium suorum . london : printed by r. w. for francis tyton at the three daggers in fleetstreet . mdclxxviii . to the right honourable william earl of bedford , lord russell of thorne●●ugh , and knight of the most noble order of the garter . my lord , it was a weighy , and savoury speech , which a pious pen once saved from your lordship's lips , viz. that you accounted the prayers of gods ministers and people , the best walls about your house . he that so accounts , doubtless understands , that prayer engageth providence , isa. 45. 11. and providence so engaged , is the surest munition , job 1. 10. many great men enclose their dwellings with an high wall , but the foundation ( as the wisest of men observes ) is laid in their own conceits , prov. 18. 11. yea , in sin , and crying sin too , hab. 2. 12. of such walls we may say , as the oracle to phocas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if the building emulate the skies , yet sin being in the bottom , all will totter . 't is a fond vanity , to think of ensuring a destiny that can controll the stars , and endure the assaults of fortune , ( as they love to speak ) whilst providence is not engaged for them , no not so much as by a bare acknowledgement . my lord , it is not the vast bulk of an estate , nor the best humane security in the world , but the vigilant care of divine providence , that guards both it , and its owners from the stroke of ruine . 't is the fear of god within us , and the providence of god round about us , which make the firm and solid basis of all sanctified and durable prosperity . it is beyond all debate , that there is a providence of god alwayes enfolding those in everlasting arms , that bear his image . the impress of that image upon you , and the embraces of those arms about you , will advance you higher , and secure you better , than your noble birth or estate could ever do . my lord , providence hath molded you , è meljori luto , made you both the offspring and head of an illustrious family , planted you in a rich and pleasant soyl , caused many noble branches to spring from you , drawn your life even unto old age , through the delights and honours of this world . and now that you have tried all those things that make the fairest pretensions to happiness ; what have you found in all these painted beauties , and false glozing excellencies which have successively courted you ? which of them all can you pronounce self-desirable ? which can you call objectum par amori ? what is it to have the flesh indulged , sense gratified , fancy tickled ? what have you found in meats and drinks , in stately houses and pleasant gardens ; in gold and silver , in honour and applause to match the appetite of your nobler soul ? surely ( my lord ) to turn from them all with a generous disdain , as one that knows where to find better entertainment ; is much more noble , than wholly to immerse , and lose our spirits in those sensual fuitions , as many do , alas , too many in our dayes ! we are fallen into the dregs of time , sensuality runs every where into atheism . providentja peperit liv●●jas , sed filja devoravit matrem . the largesses of providence have so blinded , and perfectly stupified the minds of some , that they neither own a providence , nor a god , who do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as plutarch both wittily and judiciously reply'd upon colotes the epicurean . but blessed be god , there is a sincere part , both of the nobles and commons of england , which this gangrene hath not yet touched , and ihope , never shall . my lord , it is both your honour and interest , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the entire and devoted servant of providence . it was once the wish of a good man , optarem id me esse deo , quod est mihimanus mea . this is the most noble and divine life that can be , to live and act in this world upon eternal designs . to look upon our selves and what we have , as things devoted to god ; not to be content that providence should serve it self of us , ( for so it doth even of those things which understand nothing of it ) but to study wherein we may serve providence , and be instrumental in its hand for the good of many ; this is to be truly honourable ; quo magis quis deo vivit , eo evadit nobiljor , clarjor , divinjor . how much god hath honoured you in this respect , the world will understand better , when your lordship shall be gathered to your fathers , and sleep in the dust , then he that praiseth , cannot be suspected of flattery ; nor he that is praised , be moved with vain glory : but the approbation of god , is infinitely better than the most glorious name among men , before , or after death . and as it is most honourable to serve , so you will find it most comfortable to observe the wayes of god in his providence . to compose our selves to think of the conduct of providence through all the stages of life we have hitherto passed . to note the results of its profound wisdom , the effects of its tender care , the distinguishing fruits of its special bounty : to mark how providences have gone along step by step with the promises , and both with us , till they have now brought us near to our everlasting rest , oh how delectable ! how transporting are such meditations as these ! my lord , it is the design of this manual , to assert the being and efficacy of providence against the atheism of the times ; and to display the wisdom and care of the providence of god in all the concerns of that people who are really his . 't is probable , if your lordship will stoop to such a vulgar composure , somewhat may occurr of a grateful relish to your pious mind . i confess , it is not accommodated , either in exactness of method , or elegancy of style , to gratifie the curious ; nor yet is it destitute of what may please and profit the truly gracious . should i here recite the pleasures and advantages resulting from an humble and heedful eying of the methods of providence , it would look more like a book in an epistle , than an epistle in a book . one taste of spiritual sense will satisfie you better , than all the accurate descriptions and high encomjums that the most elegant pen can bestow upon it . my lord , it is not that eminent station that some persons retain ( in civil respects ) above the vulgar , that will enable them to penetrate the mysteries , and relish the sweetness of providence better than others ; ( for doubtless many that live immediately upon providence for daily bread , do thereby gain a nearer acquaintance with it , than those , whose outward enjoyments flow to them in a more plentiful and stated course ) but those that excel in grace and experience , those that walk and converse with god in all his dispensations towards them ; these are the persons who are most fully and immediately capable of these high pleasures of the christian life . the daily flow and increase whereof in your lordships noble person and family , is the hearty desire of from my study at dartmouth , aug. 10. 1677. your lordships most humble servant , john flavell . to the ingenuous readers , those especially that are the heedful observers of the wayes of providence . reader , there are two wayes whereby the blessed god condescends to manifest himself to men , his word , and his works . of the written word we must say , no words like these were ever written since the beginning of time , which can ( as one speaks ) take life and root in the soul , yea , doth it as really as the seed doth in the ground : and are fitted to be engraffed and naturalized there , so as no coalition in nature can be more real than this , james 1. 21. this is the most transcendent and glorious medjum of manifestation ; god hath magnifjed his word above all his name , psal. 138. 2. however , the manifestations of god by his works , whether of creatjon or providence have their value , and glory : but the prime glory and excellency of his providentjal works consists in this , that they are the very fulfillings and real accomplishments of his written word . by a wise and heedful attendance hereunto , we might learn that excellent art , which is ( not unfitly ) called by some scjentja architectonica , an art to clear the mysterious occurrences of providence , by reducing them to the written word , and there lodge them as effects in their proper causes . and doubtless , this is one of the rarest essayes men could pursue against atheism , to shew , not only how providences concurr in a most obvious tendency to confirm this great conclusion , thy word is truth ; but how it sometimes extorts also the confession of a god , and the truth of his word , from those very tongues which have boldly denyed it . aeschyles the persjan relating their discomf●ture by the grecjan army , makes this not able observation , when the grecjan forces hotly pursued us , ( saith he ) and we must needs venture over the great water strymon , then frozen ; but beginning to thaw ; when a hundred to one we had all dyed for it , with mine eyes i then saw many of those gallants whom i had heard before so boldly maintain , there was no god , every one upon their knees , with eyes and hands lifted up , begging hard for help and mercy , and entreating that the ice might hold till they got over . many thousand seals hath providence forced the very enemies of god to set to his truths , which greatly tends to our confirmation therein ; but especially , to see how the word and providences of god do enlighten each other ; and how the scriptures contain all those events , both great and small , which are disposed by providence in their seasons : and how not only the promises of the word , are in the general faithfully fulfilled to the church in all her exigences and distresses ; but in particular to every member of it ; they being all furnished by providence with multitudes of experiences to this use and end . o how useful are such observations ! and as the profit and use , so the delight and pleasure resulting from the observations of providence , is exceeding great . it will doubtless be a part of our entertainment in heaven , to view with transporting delight , how the designs and methods were laid to bring us thither : and what will be a part of our blessedness in heaven , may well be allowed to have a prime ingrediency into our heaven upon earth ▪ to search for pleasure among the due observations of providence , is to search for water in the ocean : for providence doth not only , ultimately design to bring you to heaven , but ( as intermediate thereunto ) to bring ( by this means ) much of heaven into your souls in the way thither . how great a pleasure is it to discern how the most wise god is providentially steering all to the port of his own praise , and his peoples happiness , whilst the whole world is busily employed in managing the sails , and tugging at the oars , with a quite opposite design and purpose ? to see how they promote his design by opposing it , and fulfil his will by resisting it , enlarge his church by scattering it , and make their rest to come the more sweet to their souls , by makeing their condition so restless in the world . this is pleasant to observe in general : but to record and note its particular designs upon our selves ; with what profound wisdom , infinite tenderness , and incessant vigilancy it hath managed all that concerns us from first to last , is ravishing and transporting . o what an history might we compile of our own experiences , whilst with a melting heart me trace the footsteps of providence all along the way it hath led us to this day ; and set our remarques upon its more eminent performances for us , in the several stages of our life ! here it prevented , and there it delivered : here it directed , and there it corrected . in this it grjeved , and in that it reljeved . here was the poison , and there the antidote . this providence raised a dismal cloud , and that dispelled it again . this straitned , and that enlarged . here a want , and there a supply . this relation withered , and that springing up in its room . words cannot express the high delights and gratifications , a gracious heart may ●ind in such employment as this . o what a world of rarities are to be found in providence ! the blind heedless world makes nothing of them : they cannot find one sweet bit , where a gracious soul would make a rich feast . plutarch relates very exactly , how timoleon was miraculously delivered from the conspiracy of two murderers , by their meeting in the very nick of time a certain person , who to revenge the death of his father , killed one of them , just as they were ready to give timoleon the fatal blow , though he knew nothing of the business , and so timoleon escaped the danger . and what did this wonderful work of providence think you , yield the relator ? why , though he were one of the most learned and ingenious among the heathen sages ; yet all he made of it , was only this , the spectators ( saith he ) wondered greatly at the artifice and contrivance which fortune uses . this is all he could see in it . had a spiritual and wise christian had the dissecting and anatomizing of such a work of providence , what glory would it have yielded to god! what comfort and encouragement to the soul ! the bee makes a sweeter meal upon one single flower , than the ox doth upon the whole meadow , where thousands of them grow . o reader , if thy heart be spiritual and well stockt with experience , if thou hast recorded the wayes of providence towards thee , and wilt but allow thy self time to reflect upon them ; what a life of pleasure maist thou live ! what an heaven upon earth doth this way lead thee into ! i will not here tell thee , what i have met in this path , lest it should seem to savour of too much vanity ; non est religjo ubi omnja patent . there are some delights and enjoyments in the christian life , which are and must be enclosed . but try it thy self , taste and see , and thou wilt need no other inducement ; thine own experi●nce will be the most powerful oratory to perswade thee to the study and search of providence . histories are usually read with delight : when once the fancy is catcht , a man knows not how to disengage himself from it . i am greatly mistaken , if the history of our own lives , if it were well drawn up , and distinctly perused , would not be the pleasantest history that ever we read in our lives . the ensuing treatise is an essay to that purpose , in which thou wilt find some remarques set upon providence , in its passage through the several stages of our life . but reader , thou only art able to compile the history of providence for thy self , because the memorjals that furnish it , are only in thine own hands . however , here thou maist find a pattern , and general rules to direct thee in that great and difficult work , which is the very end , and design of this manual . i have not had much regard to the dress , and ornament in which this discourse is to go abroad , for i am debtor both to the strong and weak , the wise and foolish : and in all my observation i have not found , that ever god hath made much use of laboured periods , rhetorical flowers , and elegancies to improve the power of religion in the world : yea , i have observed , how providence hath sometimes rebuked good men , when upon other subjects they have too much affected those pedantick fooleries in withdrawing from them its usual aids , and exposing them to shame ; and much more may it do so , when it self is the subject . reader , if thy stomach be nice and squeasie , and nothing will relish with thee , but what is spruce and elegant , there are store of such composures in the world , upon which thou maist even surfeit thy curious fancy : mean time there will be found some that will bless god for what thou despisest , and make many a sweet meal upon what thou loathest . i will add no more , but my hearty prayers that providence will direct this treatise to such hands , in such seasons , and so bless and prosper its design , that god may have glory , thou maist have benefit , and my self comfort in the success thereof , who am thine and the churches servant in the hand of providence , iohn flavell . divine conduct , or the mysterie of providence : opened in a treatise upon psal. 57. 2. i will cry unto god most high , unto god that performeth all things for me . the greatness of god is a glorious , and uns●archable mysterie . the lord most high is terrible ; he is a great king over all the earth , psal. 47. 2. the condescesinon of the most high god to men is also a profound mysterie . though the lord be high , yet hath he respect unto the lowly , psal. 13 8. 6. but when both these meet together ( as they do in this scripture ) they make up a matchless mysterie . here we find the most high god performing all things for a poor distressed creature . it is the great support and solace of the saints in all the distresses that befall them here , that there is a wise spirit sitting in all the wheels of motion , and governing the most excentrical creatures and their most pernicious designs to blessed and happy issues . and indeed it were not worth while to live in a world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoid of god and providence . how deeply we are concerned in this matter , will appear by that great instance , which this psalm presents us with . it was composed ( as the title notes ) by david prayer-wise , when he hid himself from saul in the cave : and is inscribed with a double title , al-taschith michtam of david . altaschith refers to the scope , and michtam to the dignity of the subject matter . the former signifies destroy not , or let there be no slaughter , and may either refer to saul , concerning whom he gave charge to his servants not to destroy him ; or rather , it hath reference to god , to whom in this great exigence he poured out his soul in this pathetical ejaculation , al-taschith destroy not . the later title michtam signi●ies a golden ornament , and so is suited to the choice and excellent matter of the psalm , which much more deserves such a title , than pythagoras his golden verses did . three things are remarkable in the former part of the psalm . viz. ( 1 ) his extream danger . ( 2 ) his earnest address to god in that extremity . ( 3 ) the arguments he pleads with god in that address . his extream danger , expressed both in the title , and body of the psalm . the title tells us , this psalm was composed by him when he hid himself from saul in the cave . this cave was in the wilderness of engedi among the broken rocks where the wild goats inhabited , an obscure and desolate hole ; yet even thither the envy of saul pursued him , i sam. 24. 1 , 2. and now he that had been so long hunted as a partridge upon the mountains , seems to be enclosed in the net ; for the place was begirt with his enemies , and having in this place no out-let another way , and saul himself entring into the mouth of this cave , in the sides and creeks whereof he and his men lay hid , and saw him ; judge to how great an extremity , and to what a desperate state things were now brought : well might he say , as it is ver . 4. my soul is among lyons , and i lye even among them that are set on fire . what hope now remained ? what but immediate destruction could be expected ? yet this frights him not out of his ●aith and duty , but betwixt the jaws of death he prays , and earnestly addresses himself to god for mercy , v. 1. be merciful to me , o god , be merciful unto me . this excellent psalm was composed by him , when there was enough to discompose the best man in the world . the repetition notes both the extremity of the danger , and the ardency of the supplicant . mercy , mercy ! nothing but mercy , and that exerting it self in an extraordinay way , can now save him from ●ine ▪ the arguments he pleads for obtaining mercy in this distress , are very considerable . ( 1. ) he pleads his reliance upon god , as an argument to move mercy . be merciful to me , o god , be merciful unto me , for my soul trusteth in thee ; yea in the shadow of thy wings will i make my refuge , until these calamitjes be overpast , v. 1. this his trust and dependance on god , though it be not argumentative in respect of the dignity of the act ; yet it is so in respect , both of the nature of the object , a compassionate god , who will not expose any that take shelter under his wings ; and in respect of the promise , whereby protection is assured to them that fly to him for sanctuary , isa. 26. 3. thou wilt keep him in perfect peace , whose mind is stayed on thee , because he trusteth in thee . thus he encourages himself from the consideration of that god , to whom he betakes himself . ( 2. ) he pleads former experiences of his help in past distresses , as an argument encouraging hope under the present strait , ver . 2. i will cry unto god most high , unto god that performeth all things for me . in which words i shall consider two things , 1. the duty resolved upon , 2. the encouragement to that resolution . the duty resolved upon ; i will cry unto god. crying unto god , is an expression that doth not only denote prayer , but intense and fervent prayer . to cry , is to pray in an holy passion ; and such are usually speeding prayers , psalm 18. 6. and heb. 5. 7. the encouragements to this resolution , and these are twofold . 1. objective , taken from the soveraignty of god. and 2. subjective , taken from the experience he had of his providence . the soveraignty of god , i will cry unto god most high. upon this he acts his faith in extremity of danger . saul is high , but god the most high ; and without his permission , he is assured saul cannot touch him . he had no● to help ; and if he had , he knew god must first help the helpers , or they cannot help him . he had no means of defence or escape before him , but the most high is not limited by means . this is a singular prop to faith , psal. 59. 9. the experience of his providence hitherto : unto god that performeth all things for me . the word which we trad●●ate [ performeth ] comes from a root , that signifies both to perfect , and to desis● or cease . for when a business is performed and perfected , the agent then ceases and ●●sists from working : he puts to the last hand , when he finishe● the work . to such an happy issue the lord hath brought all his doubtful and difficult matters before ; and this gives him encouragement , that he will still 〈◊〉 gracious , and perfect that which concerneth him now , as he speaks , psal. 138. 8. the lord will perfect that which concerneth me . the sep●uagint renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who profiteth , or benefiteth me . and it is a certain truth , that all the results and issues of providence are profitable and beneficial to the saints . but the supplement in our translation well receives the importance of the place , who performeth all things . and it involves the most strict and proper notion of providence , which is nothing else but the performance of god's gracious purposes , and promises to his people . and therefore vatablus and muis supply and fill up the room which the conciseness of the original leaves , with quae promisit , i will cry unto god most high , unto god that performeth the things which he hath promised . payment is the performance of promises . grace makes the promise , and providence the payment . piscator fills it with benignitatem & misericordjam suam , unto god that performeth his kindness and mercy . but still it supposes the mercy performed , to be contained in the promise . mercy is sweet in the promise , and much more so in the providentjal performance of it to us . castaljo's supplement comes nearer to ours , rerum mearum transactorem , i will cry unto god most high , unto god the transactor of my affairs . but our english , making out the sense by an universal particle , is most fully agreeable to the scope of the text. for it cannot but be a great encouragement to his faith , that god had transacted all things , or performed all things for him ; this providence that never failed him in any of the straits that ever he met with ( and his life was a life of many straits ) he might well hope it would not now fail him , though this were an extraordinary and matchless one . bring we then our thoughts a little closer to this scripture , and it will give us a fair and lovely prospect of providence in its 1. universal 2. effectual 3. beneficial 4. encouraging influence upon the affairs and concerns of the saints . the expression imports the vniversal interest and influence of providence in and upon all the concerns and interests of the saints . it hath not only its hand in this or that , but in all that concerns them . it hath its eye upon every thing that relates to them throughout their lives , from first to last . not only great , and more important , but the most minute and ordinary affairs of our lives are transacted and managed by it . it touches all things that touch us , whether more nearly or remotely . it displaies the efficacy of providentjal influences . providence doth not only undertake , but [ performeth ] and perfects what concerns us . it goes through with its designs , and accomplisheth what it begins . no difficulty so clogs it , no cross accident falls in its way , but it carries its design through it . its motions are irresistible and uncontrollable , he performs it for us . and ( which is sweet to consider ) all its products and issues are exceeding beneficjal to the saints . it performs all things [ for them ] . 't is true , we often prejudge its works , and unjustly censure its designs , and under many of our straits and troubles we say , all these things are against us : but indeed providence neither doth , nor can do any ●hing that is really against the true interest and go●d of the saints . for what are the works of providence , but the execution of god's decree , and the fulfilling of his word ? and there can be no more in providence , than is in them . now there is nothing but good to the saints in god's purposes and promises ; and therefore , whatever providence doth in their concernments , it must be ( as the text speaks ) the performance of all things for them . and if so , how chearing , supporting , and encouraging must the consideration of these things be in a day of distress and trouble ? what life and hope will it inspire our hearts and prayers withal , when great pressures lie upon us ? it had such a chearing influence upon the psalmist at this time , when the state of his affairs was to the eye of sense and reason forlorn , and desperate : there was now but an hairs breadth ( as we say ) betwixt him and ruine . a potent , e●●aged , and implacable enemy had driven him into the hole of a rock , and was come after him into that hole , yet now whilst his soul is among lyons , whilest he lies in a cranny of the rock , expecting every moment to be drawn out to death , the reflections he had upon the gracious performances of the most high for him , from the beginning to that moment , support his soul , and inspire hope and life into his prayers , i will cry unto god most high , unto god that performeth all things for me . the amount of all you have in this doctrinal conclusion . doct. that it is the duty of the saints , especjally in times of straits , to reflect upon the performances of providence for them in all the states , and through all the stages of their lives . the church in all the works of mercy , owns ●he ●and of god , isa. 26. 12. lord , thou hast wrought all our works in ( or for ) us . and still it hath been the pious , and constant practice of the saints in all generations , to preserve the memory of the more famous , and remarkable providences that have befallen them in their times , as a precious treasure . if thou be a christjan indeed , i know thou hast , if not in thy book , yet certainly in thy heart a great many precjous favours upon record ; the very remembrance and rehearsal of them is sweet : how much more sweet was the actual enjoyment ? baxter's saints rest , p. 768. thus moses by divine direction wrote a memorial of that victory obtained over amalek as the fruit and return of prayer , and built there an altar with this inscription jehovah nissi , the lord my banner , exod. 17. 14 , 15. thus mordecai and hester took all care to perpetuate the memory of that signal deliverance from the plot of haman , by ordaining the feast of purim , as an anniversary throughout every generatjon , every family , every province , and every ci●y , that those days of purim should not fail from among the jews , nor the memorjal of them perish from their seed , esth. 9. 28. for this end you find psalms indited , to bring to remembrance , psal. 70. the title . parents giving suitable names to their children , that every time they looked upon them , they might refresh the memory of gods mercies , 1 sam. 1. 20. the very places where eminent providences have appeared , new named , upon no other design , but to perpet●ate the memorial of those sweet providences which so refreshed them there : thence bethel took its name , gen. 28. 19. and that well of water where hagar was seasonably refreshed by the angel in her distress , beer-la-hai-roi , the well of him that liveth and looketh on me , gen. 16. 14. yea , the saints have given , and god hath assumed to himself new titles upon this very score and account ; abraham's jehovah jirch , and gideon's jehovah shallum were ascribed to him upon this reason . and sometimes you find the lord stiles himself , the god that brought abraham from vr of the chalde●s : then the lord lord that brought them out of egypt : then the lord that gathered them out of the north countrey : still minding them of the gracious providences which in all those places he had wrought for them . now there is a twofold reflection upon the providentjal works of god. one entire and full , in the whole complex and perfect frame thereof . this blessed sight is reserved for the perfect state . it is in that mount of god , where we shall see both the wilderness and canaan : the glorious kingdom into which we are come , and the way through which we were led into it . there the saints shall have a ravishing view of that beautiful frame , and every part shall be distinctly discerned , as it had its particular use , and as it was connected with the other parts , and how effectually and orderly they all wrought to bring about that blessed design of their salvation , according to the promise , rom. 8. 28. and we know that all things work together for good to them that love god , &c. for it is certain , no ship at sea keeps more exactly by the compass which directs its course , than providence doth by that promise , which is its cynosura and pole-star . the other partial and imperfect in the way to glory , where we only view it in its single acts , or at most , in some branches and more observable course of actions . betwixt these two is the same difference , as betwixt the sight of the dis-jointed wheels and scattered pins of a watch , and the sight of the whole united in one frame , and working in one orderly motion : or , betwixt an ignorant spectators viewing some more observable vessel or joint of a dissected body ; and the accurate anatomist's discerning the course of all the veins and arteries of the body , as he follows the several branches of them through the whole , and plainly sees the proper places , figure , and use of each , with their mutual respect to one another . o how ravishing and delectable a sight is that ! to behold at one view the whole design of providence , and the proper place , and use of every single act , which we could not understand in this world : for what christ said to peter , john 13. 7. is as applicable to some providences in which we are now concerned , as it was to that particular action ; what i do thou knowest not now , but hereafter thou shalt know it . all the dark intricate puzling providences at which we were sometimes so stumbled , and sometimes amazed , which we could neither reconcile with the promise , nor with each other ; nay , which we so unjustly censured and bitterly bewailed , as if they had fallen out quite cross to our happiness : we shall than see to be unto us , as the difficult passage through the wilderness was unto israel , the right way to a city of habitatjon , psalm 107. 7. and yet though our present views and reflections upon providence be so short and imperfect in comparison of that in heaven , yet such as it is under all its present disadvantages , it hath so much excellency and sweetness in it , that i may call it a little heaven , or as jacob called his bethel , the gate of heaven . 't is certainly an high-way of walkking with god in this world , and as sweet communion may a soul enjoy with him in his providences , as in any of his ordinances . how often have the hearts of its observers been melted into tears of joy , at the beholding of its wise and unexpected productions ! how often hath it convinced them , upon a sober recollection of the events of their lives , that if the lord had left them to their own counsels , they had as often been their own tormenters , if not executioners ? into what , and how many fatal mischiefs had they precipitated themselves , if providence had been as short sighted as they ? they have given it their hearty thanks , for considering their interest more than their importunity , and not suffering them to perish by their own desires . the benefits of adverting the works of providence , are manifold and unspeakable ; as in its place we shall shew you . but not to entangle the thread of the discourse , i shall cast it into this method . first , i shall prove , that the concernments of the saints in this world , are certainly conducted by the wisdom and care of special providence . secondly , i will shew you , in what particular concernments of theirs this providential care is evidently discovered . thirdly , that it is the duty of saints to advert , and heedfully observe these performances of providence for them in all their concernments . fourthly , in what manner this duty is to be performed by them . fifthly , what singular benefits result to them from such observations . and then apply the whole in such uses , as offer themselves from the point . the first general head. first , i shall undertake the proof and defence of this great truth , that the affairs of the saints in this world are certainly conducted by the wisdom and care of specjal providence . and herein i address my self with cheerfulness , to perform ( as i am able ) a service for that providence , which hath throughout my life performed all things for me , as the text speaks . there is a twofold consideration of providence according to its twofold object , and manner of dispensation ; the one is general , exercised about all creatures , rational and irrational , animate and inanimate ; the other specjal and peculiar . christ hath an universal empire over all things , ephes. 1. 22. the head of the whole world , by way of dominjon ; but an head to the church , by way of unjon and specjal influence , john 17. 2. the savjour of all men , but especjally of them that beljeve , 1 tim. 4. 10. the church is his specjal care and charge ; he rules the world for its good , as an head consulting the welfare of the body . heathens generally denied providence , and no wonder , since they denied a god : for the same arguments that prove one , will prove the other . aristotle the prince of heathen philosophers , could not by the utmost search of reason , find out the worlds original , and therefore concludes , it was from eternity . the epicureans did in a sort acknowledge a god , but yet denied a providence , and wholly excluded him from any interest or concern in the affairs of the world , as being inconsistent with the felicity and tranquillity of the divine being to be diverted and cumbered with the care and labour of government . this assertion is so repugnant to reason , that it is a wonder themselves blush● not at its absurdity ; but i guess at the design , and one of them speaks it out in broad language . itaque imposuistis cervicibus nostris sempiternum dominum , quem djes & noctes timeremus . quis enim non timeat omnja providentem , & cogitantem , & animadvertentem , & omnja ad se pertinere putantem , curjosum & plenum negotii deum ? vell. apud cicer. de natura deorum . they foresaw , that the concession of a providence , would impose an eternal yoak upon their necks , by making them accountable for all they did to an higher tribunal : and that they must necessarily pass the time of their sojourning here in fear , whilst all their thoughts , words and wayes were strictly noted and recorded , in order to an account by an all-seeing and righteous god : and therefore laboured to perswade themselves that was not , which they had no mind should be . but these atheistical and foolish conceits fall flat before the undeniable evidence of this so great and clear a truth . now , my business here , is not so much to deal with professed atheists , who deny the existence of god ; and consequently deride all evidences brought from scripture , of the extraordinary events , that fall out in favour of that people that are called his : but rather to convince those , that professedly own all this ; yet never having tasted religion by experience , suspect at least , that all these things which we call specjal providences to the saints , are but natural events , or meer contingencjes : and thus whilst they profess to own a god , and a providence , ( which profession is but the effect of their education ) they do in the mean time live like atheists ; and both think and act , as if there were no such things : and really i doubt , this is the case of the far greatest part of the men of this generation . but if it were indeed so , that the affairs of the world in general , and more especially those of the saints , were not conducted by divine providence , but ( as they would perswade us ) by the steady course of natural causes : beside which , if at any time we observe any event to fall out , it 's meerly casual and contingent , or that which proceeds from some hidden and secret cause in nature : if this indeed were so , let them that are tempted to believe it , rationally satisfie the following demands . first demand . how comes it to pass , that so many signal mercies and deliverances have befallen the people of god , above the power , and against the course of natural causes : to make way for which , there hath been a sensible suspension and stop put to the course of nature ? it is most evident , that no natural effect can exceed the power of its natural cause . nothing can give to another , more than it hath in it self . and it is as clear , that whatsoever acts naturally , acts necessarily : fire burns adultimum sui posse to the uttermost of its power : waters overflow , and drown all that they can . lions and other rapacious and cruel ●easts , especially when hungry , tear and devour their prey : and for arbitrary and rational agents , they also act according to the principles and laws of their natures . a wicked man when his heart is fully set in him , and his will stands in a full bent of resolution , will certainly ( if he have power in his hand , and opportunity to execute his conceived mischief ) give it vent , and perpetrate the wicked devices of his heart : for having once conceived mischief , and travailing in pain with it ( according to the course of nature ) he must bring it forth , as it is psal. 7. 14. but if any of these inanimate , brutal , or rational agents , when there is no natural obstacle or remora , have their power suspended , and that when the effect is near the birth , and the design at the very article of execution , so that though they would , yet cannot hurt ; to what think you is this to be assigned and referred ? yet so it hath often been seen , where gods interest hath been immediately concerned in the danger and evil of the event . the sea divided it self in its own channel , and made a wall of water , on each side , to give gods distressed israel a safe passage , and that not in a calm , but when the waves thereof roared ; * as it is isa. 51. 15. the fire when blown up to the most intense and vehement flame , had no power to singe one hair of gods faithful witnesses , when at the same instant it had power to destroy their intended executjoners at a greater distance , dan. 3. 22. yea , we find it hath some time been sufficient to consume , but not to torment the body ; as in that known instance of blessed bayncha● , who told his enemies , the flames were to him as a bed of roses . the hungry lions put off their natural fierceness , and became gentle and harmless , when danjel was cast among them for a prey . the like account the church s●ory gives us of polycarpe , and djonysjus areopagi●a , whom the fire would not touch , but stood a●ter the manner of a ship-man's fail filled with the wind about them . are these things according to the course and law of nature ? to what secret natural cause , can they be ascribed ? in like manner , we find the vilest , and ●iercest of wicked men , have been withheld by an invisible hand of restraint from injuring the lords people . by what secret cause in nature , was jeroboam's hand dried up , and made inflexible at the same instant it was stretched out against the man of god ? 1. king. 13. 4. no wild beasts rend and devour their prey more greedily , than wicked men would destroy the people of god that dwell among them , were it not for this providential restraint upon them . so the psalmist expresses his case in the words following my text , my soul is among lyons , and i lye among them that are set on fire . the disciples were sent forth as sheep into the midst of wolves , mat. 10. 16. it will not avail in this case to object , those miraculous events depend only upon scripture testimony , which the atheist is not concluded by : for beside all that may be alledged for the authority of that testimony ( which is needless to produce to men that own it ) what is it less that every eye sees , or may see at this day ? do we not behold a weak defenceless handful of men , wonderfully , and ( except this way ) unaccountably preserved from ruine in the midst of potent , enraged and truculent enemies , that fain would , but cannot destroy them ; when as yet , no natural impediment can be assigned why they cannot ? and if this pose us , what shall we say , when we see events produced in the world for the good of gods chosen , by those very hands and means , which were intentionally imployed for their ruine ? these things are as much beside the intentions of their enemies , as they are above their own expectations ; yet such things are no rarities in the world . was not the envy of joseph's brethren , the cursed plot of haman , the decree procured by the ●nvy of the princes against danjel , with many more of the like nature , all turned by a secret and strange hand of providence , to their greater advancement and benefit : their enemies lifted them up to all that honour and preferment they had . second demand . how is it ( if the saints concerns are not ordered by a special divine providence ) that natural causes unite and assocjate themselves for their reljef and benefit in so strange a manner as they are found to do ? it is undeniably evident , that there are marvellous coincidencies of providence , confederating and agreeing as it were , to meet and unite themselves to bring about the good of gods chosen . there is a like face of things shewing it self in divers places at that time , when any work for the good of the church is come upon the stage of the world . as when the messjah the capital mercy came to the temple , then simeo● and anna were brought thither by providence , as witnesses to it . so in reformation work , when the images were pulled down in holland , one and the same spirit of zeal possessed them in every city and town , that the work was done in a night . he that heedfully reads the history of joseph's advancement to be the lord of egypt , may number in that story twelve remarkable acts or steps of providence , by which he ascended to that honour and authority : if but one of them had failed , in all likelihood the event had done so too : but every one sell in its order , exactly keeping its own time and place . so in the churches deliverance ●rom the plot of haman , we find no less than seven acts of providence concurring strangely to produce it , as if they had all met by appointment and consent , to break that snare for them : one thing so aptly suiting with , and making way for another , that every heedful observer must needs conclude , this cannot be the effect of casualty , but wise counsel . even as in viewing the accurate structure of the body of a man , the ●igure , position , and mutual respects of the several members and vessels hath convinced some , ( and is sufficient to convince all ) that it was the effect of divine wisdom and power : in like manner , if the admirable adaptation of the means and instruments employed for mercy to the people of god be heedfully considered , who can but conf●ss , that as there are tools of all sorts and sizes in the shop of providence ; so there is a most skilful hand that uses them , and that they could no more produce such effects of themselves , than the ax , saw , or chisell can cut or carve a rude logg into a beautiful figure , without the hand of a s●ilful artificer ? we find by manifold instances , that there certainly are strong combinations , and predispositions of persons and things , to bring about some issue and design for the benefit of the church , which themselves never thought of : they hold no intelligence , communicate not their counsels to each other , yet meet together , and work together as if they did : which is , as if ten men should all meet together at one place , and in one hour , about one and the same business , and that without any fore-appointment betwixt themselves ; can any question , but such a meeting of means and instruments is certainly , though secretly over-ruled by some wise invisible agent ? third demand . if the concerns of gods people be not governed by special providence , whence is it , that the most apt and powerful means imployed to destroy them are rendered ineffectual , and weak contemptible means imployed for their defence and comfort , crowned with success ? this could never be , if things were wholly swayed by the course of nature . if we judge by that rule , we must conclude , the more apt and powerful the means are , the more successful and prosperous they must needs be ; and where they are inept , weak , and contemptible , nothing can be expected from them : thus reason layes it according to the rules of nature ; but providence crosses its hands , as jacob did in blessing the sons of joseph , and orders quite contrary issues and events . such was the mighty power and deep policy used by pharaoh to destroy gods israel , that to the eye of reason , it was as impossible to survive it , as for crackling thorns to abide unconsumed amidst devouring flames ; by which emblem , their miraculous preservation is expressed , exod. 3. 2. the bush was all in a flame , but no consumption of it . the heathen roman emperours , who made th● world tremble , and subdued the nations under them , have employed all their power and policy against the poor , naked , defenceless church , to ruine it ; yet could not accomplish it , rev. 12. 3 , 4. o the seas of blood that heathen rome shed in the ten persecutions ! yet the church lives , and when the dragon gave his power to th● beast , rev. 13. 2. ( i. e. ) the state of rome became antichristian , o what slaughters have been made by the beast in all his dominions ; so that the holy ghost represents him , as drunken with the blood of the saints , rev. 17. 6. and yet all will not do : the gates ( i. e. ) the powers and policies of hell cannot prevail against it . how manifest is the care and power of providence herein ? had half that power been imployed against any other people , it had certainly swallowed them up immediately , or in the hundredth part of the time wo●● them out . how soon was the persjan monarchy swallowed up by the grecjan , and that again by the roman ? djoclesjan and maximin in the height of their persecution ●ound themselves so baffled by providence , that they both resigned the government , and lived as private men . but in this wonderful preservation god makes good that promise , jer. 30. 11. though i make a full end of all natjons , yet will i not make a full end of thee : and that in isa. 54. 17. no weapon formed against thee shall prosper . on the contrary , how successful have weak and contemptible means been made for the good of the church ? thus in the first planting of christianity in the world , by what weak and improbable instruments was it done ? christ did not chuse the eloquent orators , or men of authority in the courts of kings and emperours , but twelve poor mechanicks , and fisher-men ; and these not sent together in a troop , but some to take one countrey to conquer it , and some another : the most ridiculous course ( in appearance ) for such a design as could be imagined ; and yet in how short a time was the gospel spread , and the churches planted by them in the several kingdoms of the world ? this the psalmist ●oresaw by the spirit of prophecy , when he said , out of the mouth of babes and sucklings hast thou ordained strength , to still the enemy , and the avenger , psal. 8. 2. at the sound of rams horns jericho is delivered into the hands of israel : see josh. 6. 20. by three hundred men with their pitchers and lamps , the huge host of midjan is discomsited , judges 6. 19. the protestants besieged in bezjers in france are delivered by a drunken drummer , who going to his quarters at midnight , rang the alarm-bell of the town , not knowing what he did ; and just then were their enemies making their assault . and as weak and improbable means have been blessed with success to the church in general , so to the preservation of its particular members also . a spider by weaving her web over the mouth of an oven , shall hide a servant of christ , du moulin from his enemies , who took refuge there in that bloody parisjan massacre . a hen shall sustain another many dayes at the same time , by lodging her egg every day , in the place where he had hid himself from the cut-throats . examples might be easily multiplied in the case ; but the truth is too plain and obvious to the observation of all ages to need them . and can we but acknowledge a divine and special providence over-ruling these matters , when we see the most apt and potent means for the churches ruine frustrated , and the most silly and contemptible means succeeded and prospered for its good ? fourth demand . if all things be governed by the course of nature , and force of natural causes , how then comes it to pass , that men are turned ( like a bowle by a rub ) out of the way of evil , unto which they were driving on with full speed ? good men have been engaged in the way to their own ruine , and knew it not ; but providence hath met them in the way and preserved them by strange diversions , the meaning of which they understood not , till the event discovered it . paul lay bound at caesarca , the high prjest and chief of the jews request festu● , that he might be brought bound to jerusalem , having laid wait in the way to kill him ; but festus ( though ignorant of the plot ) utterly refuses it , but chu●es rather to go with them to caesarea , and judge him there : by this rub , their bloody design is frustrated , acts 25. 3 , 4. possido●●●● in the li●e of augustine , tells us , that the good father going to teach the people of a certain town , took a guid● with him , to shew him th● way ; the guide mistook the usual road , and ignora●tly foll into a by-path , by which means he escaped 〈◊〉 by the hands of the bloody donatists , who knowing his intention way-laid him to kill him in the road . and as memorable and wonder●ul are those rubs and diversions wicked men have met with in the way of perpetrating the evils conceived and intended in their own hearts . laban and esa came against jacob with mischievous purposes ; but no sooner are they come nigh him , but the shackles of restraint are immediately clapt upon them both , so that their hands cannot perform their enterprizes . balaam runs greedily for reward to curse isra●l ; but meets with an unexpected check at his very out-set , and though that stopt him not , but he essay'd every way to do them mischief , yet he still finds himself ●etter'd by an effectual bond of restraint , that he can no way shake off , numb . 22. 25 , 38. saul the high-priest's blood-hound , breaths out threatnings against the church , and goes with a bloody commission towards damas●us , to hale the poor ●lock of christ to the slaughter ; but when he comes nigh the place , he meets an unexpected stop in the way , by which the mischief is not only diverted , but himself converted to christ , acts 9. 1 , 2 , 3 , 4. who can but see the singer of god in these things ? fifth demand . if there be not an over-ruling providence ordering all things for the good of gods people , how comes it to pass , that the good and evil which is done to them in this world , is accordingly repaid into the bosoms of them that are instrumental therein ? 1. how clear is it to every mans observation , that the kindnesses and benefits any have done to the lords people , have been rewarded with full measure into their bosoms ? the egyptjan midwives res●sed to obey pharaoh's inhumane command , and saved the male children of israel : for this the lord dealt well with them , and built them houses , exod. 1. 21. the shunamite was hospitable , and careful for elisha , and god recompenced it with the desirable enjoyment of a son , 2 kings 4. 9. 17. rahab hid the spies , and was exempted from the common destruction , for it heb. 11. 31. publjus the chief man of the island melita , courteously received and lodged paul after his shipwrack : the lord speedily repaid him for that kindness , and healed his father , who lay sick at that time of a bloody flux and fever , acts 28. 7 , 8. — in like manner , we find the evils done to gods people have been repaid , by a just retribution to their enemies . pharaoh and the egyptjans were cruel enemies to gods israel , and designed the ruine of their poor innocent babes ; and god repaid it , in smiting all the first-born of egypt in one night , exod. 12. 29. haman erected a gallows fifty cubits high for good mordecai , and god so ordered it , that himself and his ten sons were hanged on it . and indeed it was but meet , that he should eat the fruit of that tree which himself had planted , esther 7. 10. ahitophel plots against david , and gives counsel like an oracle , how to procure his fall ; and that very counsel , like a surcharged gun , recoils upon himself , and procures his ruine : for seeing his good counsel rejected , ( good politically , not morally , ) it was now easie for him to guess at the issue , and so at his own fate , 2 sam. 17. 23. charles the ninth most inhumanely made the very canals of paris to stream with protestant blood , and soon after he died miserably , his blood streaming from all parts of his body . stephen gardiner , that burnt so many of gods dear servants to ashes , was himself so scorched up by a terrible inflammation , that his very tongue was black and hung out of his mouth , and in dreadful torments ended his wretched dayes . maximinus that cruel emperour , who set forth his proclamatjon engraven in brass , for the utter abolishing of the christian religion , was speedily smitten like herod , with a dreadful judgement , swarms of lice preying upon his entrails , and causing such a stench , that his physicjans could not endure to come nigh him , and for refusing it were slain . hundreds of like instances might easily be produced , to confirm this observation . and who can but see by these things , that verily there is a god that judgeth in the earth ? yea , so exact have been the retributjons of providence to the enemies of the church , that not only the same persons , but the same members that have been the instruments of mischjef , have been made the subjects of wrath . the same arm which jeroboam stretched out to smite the prophet , god smites . the emperour aureljan when he was ready to subscribe the edict for the persecution of the christjans , was suddenly crampt in his knuckles , that he could not write . mr. greenhill in his exposition upon ezek. 11. 13. tells his auditory , that there was one then present in the congregation , who was an eye-witness of a woman scossing at another for purity and holy walking , who had her tongue stricken immediately w●th the palsie , and died thereof within two dayes . henry the second of france in a great rage against a protestant counsellor , committed him to the hands of one of his nobles to be imprisoned , and that with these words , that he would see him burned with his own eyes : but mark the righteous providence of god , within a ●ew dayes after , the same noble man , with a lance put into his hands by the king , did at a tilting match run the said king into one of his eyes , whereof he dyed . yea , providence hath made the very place of sinning , the place of punishment , 1 king. 21. 19. in the place where dogs licked the blood of naboth , shall dogs lick , thy blood : and it was exactly fulfilled , 2 kings 9. 26. thus tophet is made a burying place for the jews , till there was no room to bury ; and that was the place where they had offered up their sons to molech , jer. 7. 31 , 32. the story of nightingale is generally known which mr. fox relates , how he f●ll out of the pulpit and brake his neck , whilst he was abusing that scripture , 1 john 1. 10. and thus the scriptures are made good by providence , whoso diggeth a pit shall fall therein , and he that rolleth a stone , it shall return upon him , prov. 26. 27. and matth. 7. 2. with what measure you mete , it shall be measured to you again . if any shall yet say , these things may fall out casually : that many thousands of the churches enemies have dyed in peace , and their end been like other men . we answer with augustine , if no sin were punished here , no providence would be believed ; and if every sin should be punished here , no judgement would be expected . but , that none may think these events to be meerly casual and accidental , we yet further demand . sixth demand . if these things be meerly casual , how is it that they square and agree so exactly with the scriptures in all particulars ? we read , amos 3. 3 : can two walk together except they be agreed ? if two men travel in one road , it 's like they are agreed to go to the same place . providences and scriptures go all one way : and if they seem at any time to go diverse or contrary waies ; be sure , they will meet at the journeys ●nd . there is an agreement betwixt them so to do . doth god miraculously suspend the power of natural causes , as in the first demand was opened ? why , this is no accidental thing , but what harmonizeth with the word , isa. 4. 3. 2. when thou passest through the waters , i will be with thee , and through the rivers , they shall not overflow thee . when thou walkest through the fire , thou shalt not be burnt , neither shall the shame kindle upon thee . do natural causes unite and associate themselves for the good of gods people ? why , this is no more than what is contained in the promises , and is but the ●ul●illing of that scripture , 1 cor. 3. 22. all is yours , for ye are christs ; ( i. e. ) the use , benefit and service of all the creatures is for you , as your need shall require . are the most apt and powerful means employed for their ruine frustrated ? who can but see the scriptures fulfilled in , and expounded by such providences ? see isa. 54. 15 , 16 , 17. and 8. 8 , 9 , 10. expounded by 2 kings 18. 17. & seq . see you at any time a rub of providence diverting the course of good men from falling into evil , or wicked men from committing evil ; how loudly do such providences proclaim the truth and certainty of the scriptures , which tell us , that the way of man is not in himself , neither is it in him that walks to direct his steps , jer. 10. 23. and that in prov. 16. 9. a mans heart deviseth his way , but the lord directeth his steps . do you see adequate retributions made to those that injure or befriend the people of god ? why , when you see all the kindness and love they have shown the saints returned with an overplus into their bosoms ; how is it possible , but you must see the accomplishment of these scriptures in such providences ? isa. 32. 8. 2 cor. 9. 6. the liberal soul deviseth liberal things , and by liberal things he shall stand . and when you see the evils men have done , or intended to do to the lords people , recoiling upon themselves ; he is perfectly blind , that sees not the harmony such providences bear with these scriptures , psal. 140. 11 , 12. psal. 7. 14 , 15 , 16. psal. 9. 16. o what exact proportions do providences and scriptures hold ! little do men take notice of it . why did cyru● contrary to all rules of state policy freely dismiss the captives , but to fulfil that scripture , isa. 45. 13. so that it was well observed by one , that as god hath stretcht out the expansum or firmament over the natural ; so he hath stretcht out his word over the rational world. and as the creatures on earth are influenced by those heavenly bodies , so are all creatures in the world influenced by the word , and do in●allibly fulfil it , when they design to cross it . seventh demand . if these things be contingent , how is it that they fall out in such remarkable nicks and junctures of time , which makes them so greatly observable to all that consider them ? we find a multitude of providences so timed to a minute , that had they fallen out never so little sooner or later , they had signified but little what now they do . certainly , it cannot be casualty , but counsel , that so exactly nicks the opportunity . contingen●●● ▪ keep to no rules . how remarkable to this purpose , was the tidings brought to saul , that the philistines had invaded the land ? 1 sam. 23. 27. just as he was ready to grasp the prey . the angel calls to abraham , and shews him another sacrifice , just when his hand was giving the ●atal stroke to isaac , gen. 22. 10 , 11. a well of water is discovered to hagar , just when she had le●t the child , as not able to see its death , gen. 21. 16 , 19. rabshak●h meets with a blasting providence , hears a rumour that frustrated his design , just when ready to give the shock against jerusalem , isa. 27. 7 , 8. so when haman's plot against the jews was ripe , and all things ready for execution ; on that night could not the king sleep , esth. 6. 1. when the horns are ready to gore judah , immediately carpenters are prepared to ●ray them away , zech. 1. 18 , 19 , 20 , 21. how remarkable was the relief of rochell by a shoal of fish that came into the harbour , when they were ready to perish with famine , such as they never observed before , nor after that time . mr. dod could not go to bed one night , but hath a strong impulse to visit , ( though unseasonably ) a neighbour gentleman , and just as he came , he meets him at his door , with an halter in his pocket , just going to hang himself . dr. tate and his wife in the irish rebelljon , flying through the woods with a sucking-child , which was just ready to expire ; the mother going to rest it upon a rock , puts her hand upon a bottle of warm milk , by which it was preserved . a good woman ( from whose mouth i received it ) being driven to a great extremity , all supplies failing , was exceedingly plunged into unbelieving doubts and fears , not seeing whence supplies should come ; when lo ! in the nick of time , turning some things in a chest , unexpectedly lights upon a piece of gold , which supplied her present wants , till god opened another door of supply . if these things fall out casually , how is it , they observe the very nick of time so exactly ? as that it is become proverbial in scripture , gen. 22. 14. in the mount of the lord it shall be seen . eighth demand . lastly , were these things casual and contingent , how can it be , that they should fall out so immediately upon , and consonantly to the prayers of the saints ? so that in many providences , they are able to discern a very clear answer to their prayers , and are sure they have the petitions they asked of him , 1 john 5. 15. thus when the sea divided it self , just upon israels cry to heaven , exod. 14. 10. when so signal a victory is given to asa , immediately upon that pathetical cry to heaven , help us o lord our god , 2 chron. 14. 11 , 12. when ahitophel shall go and hang himself , just upon that prayer of distressed david , 2 sam. 15. 31. when haman shall fall and his plot be broken , just upon the fast kept by mordecai and hester , esth. 4. 16. our own speed , in his history of britain , tells us , that richard the first besieged a castle with his army , they offered to surrender , if he would save their lives ; he refuses , and threatens to hang them all : upon this an arbalaster charged his bow with a square arrow , making first his prayer to god , that he would direct the shot , and deliver the innocent from oppression ; it struck the king himself , whereof he dyed , and they were delivered . abraham's servant prayed for success ; and see how it was answered , gen. 24. 45. peter was cast into prison , and prayer was made for him by the church , and see the event , acts 12. 5 , 6 , 7 , 12. i could easily add to these , the wonderful examples of the return of prayers which was observed in luther , and dr. winter in ireland , and many more ; but i judge it needless , because most christians have a stock of experience of their own , and are well assured , that many of the providences that befal them are , and can be no other than the return of their prayers . and now who can be dissatisfied in this point , that wisely considers these things ? must we not conclude as it is , job 36. 7. he withdraweth not his eye from the righteous : and as 2 chron. 16. 9. the eyes of the lord run to and fro through the whole earth , to shew himself strong in tho behalf of them whose heart is perfect towards him . his providences proclaim him to be a god hearing prayers . the second general head. having proved , that the concernments of the saints in this world , are certainly conducted by the wisdom and care of special providence ; my next work is to shew you , in what affairs and concerns of theirs , the providence of god doth more especjally appear ; or what are the most remarkable performances of providence for them in this world . and here i am not led directly by my text , to speak of the most internal and spiritual performances of providence , immediately relating to the souls of his people ; though they all relate to their souls mediately and eventually ; but of the more visible and external performances of providence for them : and it is not to be supposed , i should touch all these neither ; they are more than the sands ; but that which i aim at , is to discourse to you some more special and more observable performances of providence for you . and we shall begin at the beginning . the first performance of providence . i. and first , let us consider , how well providence hath performed the first work that ever it did for us , in our formatjon and protectjon in the womb . certainly , this is a very glorious and admirable performance ; it 's that the psalmist admires , psal. 139. 15. my substance was not hid from thee , when i was made in secret , and curjously wrought in the lower parts of the earth . the womb is so called upon this account , because as curious artists , when they have some choice piece in hand , perfect it in private , and then bring it into the light for all to gaze at ; so it was here . and there are two things admirable in this performance of providence for us . the rare structure and excellent composition of the body ; i am wonderfully made ; that word ru●hampti — is very full . the vulgar renders it , painted as with a needle , ( i. e. ) richly embroidered with nerves and veins . oh the curious workmanship that is in that one part the eye ! how hath it forced some to acknowledge a god upon the examination of it ! providence , when it went about this work , had its model or pattern before it , according to which it molded every part , as it is , ver. 16. in thy book were all my members written . hast thou an integral perfection and sulness of members ? it is because he wrote them all in his book , or limned out thy body , according to that exact model which he drew of thee in his own gracious purpose , before thou hadst a being : had an eye , an ear , a hand , a foot been wanting in the platform , thou hadst now been sadly sensible of the defect : this world had been but a dungeon to thee , without those windows : thou hadst lived , as many do , an object of pity to others : if thou have low thoughts of this mercy , ask the blind , the deaf , the lame and the dumb , the value and worth of those mercies , and they will tell thee . there is a world of cost bestowed upon thy very body . thou mightest have been cast into another mould , and created a worm or a toad . i remember luther tells us of two cardinals , riding in great pomp to the council of constance , and by the way they heard a man in the fields bitterly weeping and wailing : when they came to him , they found him intently viewing an ugly toad ; and asking him , why he wept so bitterly , he told them , his heart was melted with this consideration , that god had not made him such a loathsome and deformed creature ; hoc est quod amarè fleo , said he : whereupon one of them cryes out , well said the father , surgunt indocti , & rapjent coelum , the unlearned will rise and take heaven , and we with all our learning shall be cast into hell. no part of the common lump was so figured and polisht as man is . galen gave epicurus an hundred years time to imagine a more commodious scituation , configuration , or composition of any one member of a humane body . and if all the angels had studied to this day , they could not have cast the body of man into a more curious mould . and yet all this is but the enamelling of the case , or polishing the casket wherein the rare jewel lies . providence hath not only built the house , but brought the inhabitant ( i mean the soul ) into the possession of it . a glorious piece it is , that bears the very image of god upon it , being all in all , and all in every part . how noble are its faculties and affections ? how nimble , various and indesatigable are its motions ? how comprehensive is its capacity ? it 's a companion for angels , nay , capable o● espousals to christ , and eternal communion with god. it 's the wonder of earth , and the envy of hell. suppose now ( and why should you not suppose , what you so frequently b●hold in the world ? ) that providence had so permitted and ordered it , that thy soul had entered into thy body with one or two of its faculties wounded and defective : suppose its vnderstanding had been crackt ; what a miserable life hadst thou lived in this world ? neither capable of service nor comfort . and truly , when i have considered those works of providence , in bringing into the world in all countreys and ages some such spectacles of pity ; some deprived of the use of reason , and differing from beasts , in little more than shape and ●igure ; and others , though sound in their understandings , yet deformed or defective in their bodies , monstrous , mishapen and loathsome creatures ; i can resolve the design of this providence , into nothing beside a demonstration of his soveraign power ; except they be designed as soils , to set off the beauty of other rare and exquisite pieces , and intended to stand before your eyes , as monitors of gods mercy to you , that your hearts ( as oft as you beheld them ) might be m●lted into thankfulness for distinguishing favour to you . look then ( but not proudly ) upon thy outside and inside , see and admire what providence hath done for thee , and how well it hath performed the first service that ever it did for thee in this world . and yet , this was not all it did for thee , before thou sawest this world . it preserved thee , as well as formed thee in the womb : else thou hadst been as those embryo's job speaks of , job 3. 11 , 12. that never saw the light . abortives go for nothing in the world , and there are multitudes of them , some that never had a reasonable soul breathed into them ; but only the rudiments , and rough draught of a body : these come not into the account of men , but perish as the beast doth . others that dye in , or shortly after they come out of the womb : and though their life was but for a moment ; yet that moment entails an eternity upon them : and had this been your case , as it is the case of millions , then ( supposing your salvation ) yet had you been utterly unserviceable to god in the world : none had been the better for you , nor you the better for any in the world . you had been utterly uncapable of all that good which throughout your life you have either done to others , or received from others . and if we consider the nature of that obscure life we lived in tho womb ; how small an accident ( had it been permitted by providence ) had extinguished our life , like a bird in the shell ? we cannot therefore but admire the tender care of providence over us , and say with the psalmist , psal. 139. 13. thou hast covered me in my mothers womb : and not only so , but as it is , psal. 22. 9. thou art he that took me out of my mothers womb . he preserved thee there to the fulness of time , and when that time was come , brought thee safely through manifold hazards , into that place in the world which he from eternity espied for thee . which leads us to the second performance . the second performance of providence . ii. the second great performance of providence , for the people of god , respects the place , and time in which it ordered their nativity to fall . and truly , this is no small concernment to every one of us , but of vast consequence , either to our good or evil , though it be little minded by most men . i am perswaded , the thoughts of ●ew christians penetrate deep enough into this providence , but slide too slightly and supersicially over an abysse of much mercy , rich and mani●old mercy wrapt up in this gracious performance of providence for them . ah friends ! can you think it an indifferent thing , into what part of the world the womb of nature had cast you out ? is there no odds , upon what spot of the creation , or in what age of the world your lot had fallen ? it may be you have not seriously bethought your selves about this matter . and because this point is so seldom toucht , i will therefore dive a little more particularly and distinctly into it , and endeavour to warm your affections with a representation of the many and rich benefits you owe to this one performance of providence for you . and we will consider it under a double respect or relation , as it respects your present comfort in this world , and as it relates to your eternal happiness in the world to come . this performance of providence for you , doth very much concern your present comfort in this world . all the rooms in this great house are not alike pleasant and commodious for the inhabitants of it . you read psal. 74. 20. of the dark places of the earth , which are full of the habitatjonr of cruelty : and many such dismal places are found in the habitable earth . what a vast tract of the world lies as a waste wilderness ? suppose your mothers had brought you forth in america , among the salvage indjans , who herd together as brute beasts ; are scorched with heat , and starved with cold ; being naked , destitute and defenceless . how poor , miserable and unprovided of earthly comforts and accommodations , are many millions of the inhabitants of this world ? what mercies do you enjoy in respect of the amaenity , fertility , temperature and civility of the place of your habitation ? what is it but a garden inclosed out of a wilderness ? i may without partiality or vanity say , god hath ( even upon temporal accounts ) provided you with one of the healthfullest , pleasantest , and in all respects , the best furnished room in all the great house of this world . hear what our own chronicler saith of it , it is the fortunate island , the paradise of pleasure , the garden of god ; whose valleys are like eden , whose hills are as lebanon , whose springs are as pisgah , whose rivers are as jordan , whose wall is the ocean , and whose defence is the lord jehovah . you are here provided of necessary and comfortable accommodations for your bodies , that a great part of the world are unacquainted with . it is not with the poorest among us , as it is said to be with the poor russjans , whose poverty pinches and bites with such sharp teeth , that their poo● cry at the doors , give me and cut me , give me and kill me . say not , the barbarous nations in this excel you ; that they possess the mines of silver and gold , which it may be you think enough to salve all other inconveniences of life . alas poor creatures ! better had it been for them , if their countrey had brought forth bryers and thorns instead of gold , silver , and precjous stones ; for this hath been the occasion of ruining all their other comforts in this world : this hath invited their cruel avaritious enemies among them , under whose servitude they groan , and dye without mercy : and thousands of them have chosen death rather than life , on the terms they enjoyed it . and why might not your lot have fallen there as well as where it is ? are not they made of the same clay , and endowed with as good a nature as your selves ? o what a distinction hath divine mercy made , where nature made none ! consider ungrateful man , thou mightest have fallen into some of those regions , where a tainted air frequently cloyes the jaws of death , where the inhabitants differ very little from the beasts in the manner of their living : but god hath provided for thee , and given the poorest among us far better accommodations of life , than the greatest among them are ordinarily provided with . o what hath providence done for you ? but all that i have said is very inconsiderable , in compa●ison with the spiritual mercjes , and advantages you here enjoy for your souls . oh , this is such an advantageous cast of providence for you , as obliges you to a thankful acknowledgement of it , to all eternity . for let us here make but a few suppositions in the case before us , and the glory of providence will shine like a sun-beam full in your faces . ( 1. ) suppose it had been your lot to have fallen in any of those vast continents possessed by pagans and heathens at this day , who bow down to the stock of a tree , and worship the host of heaven . this is the case of millions , and millions of millions : for pagan idola●●rs ( as that searching scholar mr. bri●●wood informs us ) do not only fill the circumference of nine hundred miles in europe , but almost the one half of africa , more than the half of asja , and almost the whole of america . oh how deplorable had thy case been , if a pagan idolatress had brought thee forth , and idolatry had been suckt in with thy mothers milk ! then in all probability , thou hadst been at this day worshipping devils , and posting with full speed in the direct road to damnation : for these are the people of gods wrath , jer. 10. 25. pour out thy fury upon the heathen that know the● not , and upon the familjes that call not upon thy name . how dreadful is that imprecation against them ? ●sal . 97. 7. which takes hold of them and all that 's theirs , confounded be all they that serve graven images , that boast themselves of idols . ( 2. ) or suppose your lot had fallen among mahometans , who next to pagans spread over the greatest tract of the earth : for though arabja bred that unclean bird , yet it was not that cage , that could long contain him ; for , not only the arabjans , but the persjans , turks and tartars , do all bow down their backs under that grand impostor . this poison hath dispersed it self through the veins of asja , over a great part of africk , even the circumference of seven thousand miles , and stops not there , but hath tainted a considerable part of europe also . had your lot fallen here , o what unhappy men and women had you been , notwithstanding the natural amenity and pleasantness of your native soil ? you had then adored a grand impostor , and dyed in a fools paradise . instead of gods lively oracles , you had been ( as they now are ) deceived to your eternal ruine with such fond , mad and wild dreams , as whoso considers would think , the authors had more need of manacles and fetters , than arguments or sober answers . ( 3. ) or if neither of these had been your lot , but you had been emptied by the womb of nature into this little spot of the earth which is christjanized by profession , but nevertheless for the most part over-run by popish idolatry , and antichristjan delusions ; what unhappy men and women had you been , had you suckt a popish breast ? for this people are to be the subjects of the vjals of gods wrath to be poured out successively upon them , as you may read rev. 16. and the scriptures in round and plain language tell us , what their fate must be , 2 thess. 2. 11 , 12. and for this cause god shall send them strong delusjon , that they should beljeve a lye , that they all migh● be damned who beljeved not the truth , but had pleasure in unrighteousness . nay , you might have fallen into the same land in which your habitation now is , and yet have had no advantage by it as to salvation , if he that chose the bounds of your habitations , had not also graciously determined the times for you , acts 17. 26. for ▪ ( 4. ) suppose your lot had fallen where it is during the pagan state of england , who for many hundred years were gross and vile idolaters . thick darkness over-spread the people of this island , and as in other countreys , the devil was worshipped , and his lying oracles zealously attended upon . the shaking of the top of jupiter's oak in dodona , the caldron smitten with the rod in the hand of jupiter's image , the lawrell and fountain in daphne : these were the ordinances on which the poor deluded wretches waited . so in this nation they worshipped idols also : the sun and moon were adored for gods , with many other abominable idols which our ancestors worshipped , and whose memorials are not to this day quite obliterated among us . ( 5. ) or suppose our lot had fallen in those later miserable dayes , in which queen mary sent so many hundreds to heaven in a fiery chariot ▪ and the poor protestants sk●lked up and down in holes and woods , to preserve them from popish inquisitors , who like blood-hounds , hunted up and down through all the cities , towns and villages of the nat●on , to seek out the poor sheep of christ for a prey . but such hath the special care of providence towards us been , that our turn to be brought upon the stage of this world was graciously reserved for better dayes : so that if we had had our own option , we could not have chosen for our selves , as providence hath . we are not only furnished with the best room in this great ho●se ; but before we were put into it , it was swept with the beesom of national reformation , from idolatry , yea , and washed by the blood of martyrs from popish filthiness ; and adorned with gospel lights , shining in as great lustre in our dayes , as ever they did since the apostles dayes . you might have been born in england for many ages , and not have found a christjan in it : yea , and since christjanity was here owned , and not have met a protestant in it . oh what an obligation hath providence laid you under , by such a merciful performance as this for you ? if you say , all this indeed is true ; but what is this to eternal salvation ? do not multitudes that enjoy these priviledges , eternally perish notwithstanding them ? yea , and perish with an aggravation of sin and misery beyond other sinners ? true , they do so ; and it is of very sad consideration that it should be so ; but yet we cannot deny this to be a very choice and singular mercy , to be born in such a land , and at such a time. for let us consider what helps for salvation men here enjoy , beyond what they could enjoy , had their lot fallen according to the fore-mentioned suppositions . ( 1. ) here we enjoy the ordinary means of salvation , which elsewhere men are denyed and cut off from . so that if any among the heathens be saved and brought to christ , it must be in some miraculous or extraordinary way : for , how shall th●y beljeve in him of whom they have not heard ▪ and how shall they hear without a preacher ? rom. 10. 14. alas ! were there a desire awakened in any of their hearts after a gospel discovery of salvation , ( which ordinarily is not , nor can be rationally supposed ) yet , poor creatures , they might travel from sea to sea , to hear th● word , and n●t find it : whereas you can hardly miss the opportunities of hearing the gospel : sermons meet you frequently , so that you can scarcely shun or avoid the ordinances and instruments of your salvation . and is this nothing ? christ even forces himself upon us . ( 2. ) here , in this age of the world , the common prejudices against christianity are removed , by the advantage it hath of a publick profession among the people ▪ and protection by the laws of the countrey . whereas , were your habitation among jews ▪ mahometans , or heathen idolaters ▪ you would find christ and christjanity the common odjum of the countrey ▪ every one defying and deriding both name and thing ; and such your selves likely had been , if your birth and education had been among them . for you may observe , that whatever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditionally delivered down from father to son , every one is fond of , and zealous in its defence . the jews , heathens and mah●metans are at this day so tenacious of their errors , that with spitting , hissing , and clapping of hands , and all other signs of indignation and abhorrence they chase away all others from among them . is it not then a special mercy to you to be cast into such a countrey and age , where ( as a learned divine observes ) the true religion hath the same advantages over every false one , as in other countreys they have over it ? here you have the presence of precious means , and the absence of soul-destroying prejudices , two signal mercies . ( 3. ) here , in this age of the world , christianity bespeaks you assoon as you are capable of any sense , or impressions o● religion upon you ; and so by an happy anticipatjon , blocks up the passages , by which a false religion would 〈◊〉 certainly enter . here you ●uck in the first notions and principles of christianity , even with the mothers milk : and certainly , such a prepossession is a choice advantage . quo semel est imbuta recens servabit odorem testa di● . train up a child in the way he should go , and when he is old ●e will not depart from it ▪ prov. 22. 6. ( 4. ) here you have , or may have the help and assistance of christians to direct your way , resolve your doubts , support your burthens , and help you through those difficulties that attend the new birth . alas ! if a poor soul had any beginnings or saint workings and stirrings after christ and true religion in many other countreys , the hand of every man would presently be against him , and none would be found to relieve , assist or encourage , as you may see in that example of gal●acjus ; the nearest relations would , in that case , prove the greatest enemies , the countrey would quickly hoot at him as a monster , and cry away with the heretick to the prison or stake . whether these eventually prove blessings to your souls or no , certain i am , that in themselves they are singular mercies , and helps to salvation , that are denyed to millions besides you . so that if plato when he was near his death , could bless god for three things , viz. that he was a man , and not a beast : that he was born in greece ; and brought up in the time of socrates : much more cause have you to admire providence , that you are men , and not beasts ; that you were born in england , and brought up in gospel dayes here . this is a land the lord hath espjed for you , as the expression is , ezek. 20. 6. and concerning it , you have abundant cause to say , as in another case the psalmist doth , psal. 16. 6. the lines are fallen to me in pleasant places , and i have a goodly heritage . the third performance of providence . iii. the next observable performance of providence , which must be heedfully adverted and weighed , is the designatjon of the stock and family out of which we should spring and rise . and truly , this is of special consideration , both as to our temporal and eternal good ; for whether the families in which we grew up , were great or small in israel ; whether our parents were of the higher or lower class , and rank among men : yet if they were such as feared god and wrought righteousness , if they took any care to educate you religiously , and trained you up in the nurture and admonitjon of the lord , you are bound to reckon it among your chief mercies , that you sprung from the loins of such parents : for from this spring a double stream of mercy rises to you . ( 1. ) temporal and external mercies to your outward man. you cannot but know , that as godliness entails a blessing , so wickedness and unrighteousness a curse upon posterity . an instance of the former you have in gen. 17. 18 , 20. on the contrary , you have the threatning , zech. 5. 4. and both together , prov. 3. 33. the curse of the lord is in the house of the wicked , but he blesseth the habitatjon of the just . true it is , that both these imply the childrens treading in the steps of their parents , according to ezek. 18. but how frequently is it seen , that wicked men breed their children vainly and wickedly ; so that as it 's said of abijam , 1 kings 15. 3. he walked in all the sins of his father , which he had done before him ; and so the curse is entail'd from generation to generation . to escape this curse , is a choice providence . ( 2. ) but especially take notice , what a stream of spiritual blessings and mercies , ●lows from this providence to the inner man. o it 's no common mercy , to descend from pious parents ▪ some of us do not only owe our natural life to them , as instruments of our beings , but our spiritual and eternal life also . it was no small mercy to timothy , to be descended from such progenitors , 2 t●m . 1. 5. nor to . augustine , that he had such a mother as monica , who planted in his mind the precepts of life with her words , watered them with her tears , and nourished them with her example . we will a little more particularly inspect this mercy , and in so doing , we shall find manifold mercies contained in it . ( 1. ) what a mercy was it to us , to have parents that prayed for us before they had us , as well as in our infancy , when we could not pray for our selves ? thus did abraham , gen. 15. 2. and hannah , 1 sam. 1. 10 , 11. and some here likely are the fruits and returns of their parents prayers . this was that holy course they continued all their dayes for you , carrying all your concerns , especially your eternal ones before the lord with their own ; and pouring out their souls to god so affectionately for you , when their eye-strings and heart-strings were breaking . oh put a value upon such mercies ; for they are precious . it 's a greater mercy , to descend from praying parents , than from the loyns of nobles . see job's pious practice , job 1. 5. ( 2. ) what a special mercy was it to us , to have the excrescencies of corruption nipt in the bud by their pious and careful discipline ? we now understand , what a critical and dangerous season youth is , the wonderful proclivity of that age to every thing that is evil . why else are they called youthful lusts ? 2 tim. 2. 22. when david asketh , wherewith shall a young man cleanse his way ? it's plainly enough implyed in the very question , that the way he takes lieth through the pollutions of the world in his youth , psal. 119. 9. when you find a david praying , that god would not remember the sins of his youth , psal. 25. 7. and a job bitterly complaining , that god made him to possess the sins of his youth , job 13. 26. sure , you cannot but reflect , with a very thankful heart , upon those happy means , by which the corruption of your nature was happily prevented , or restrained in your youth . ( 3. ) and how great a mercy was it , that we had parents , who carefully instilled the good knowledge of god into our souls in our tender years ? how careful was abraham of this duty ? gen. 18. 19. and david ? 1 chron. 28. 9. we have some of us had parents , who might say to us , as the apostle , gal. 4. 19. my little children , of whom i travail again in birth till christ be formed in you . as they longed for us before they had us , and rejoyced in us when they had us ; so they could not endure to think , that when they could have us no more , the devil should . as they thought no pains , care or cost too much for our bodies to feed them , cloath and heal them ; so did they think no prayers , counsels or tears , too much for our souls , that they might be saved . they knew a parting time would come betwixt them and us , and did strive to make it as easie and comfortable to them as they could , by leaving us in christ , and within the blessed bond of his covenant . they were not glad , that we had health , and indifferent whether we had grace . they as sensibly felt the miseries of our souls as of our bodies ; and nothing was more desirable to them , than that they might say in the great day , lord , here am i , and the children which thou hast given me . ( 4. ) and was it not a special favour to us , to have parents that went before us as patterns of holiness , and beat the path to heaven for us by their examples ? who could say to us , as phil. 4. 9. what things ye have heard and seen in me , that do ; and as 1 cor. 11. 1. be ye followers of us , as we are of christ. the parents life is the childs copy . o 't is no common mercy , to have a fair copy set before us , especially in the moulding age : we saw what they did , as well as heard what they said . it was abraham's commendation , that he commanded his children , and his houshold after him , to keep the way of the lord. and such mercies some of us have had also . ah my friends , let me beg you , that you will set special remarques upon this providence , which so graciously wrought for you : and that your hearts may be more throughly warmed in the sense of it , compare your condition with others , and seriously bethink your selves , ( 1. ) how many children there be among us , that are drawn headlong to hell by their cruel and ungodly parents , who teach them to curse and swear assoon as they can speak ? many families there are , wherein little other language is heard , but what is the dialect of hell. these , like the old logs and small spray , are preparing for the fire of hell , where they must burn together . of such children , that scripture , psal. 49. 19. will one day be verified , except they repent , they shall go to the generatjon of their fathers , where they shall not see light . ( 2. ) and how many families are there , though not so prophane , who yet breed up their children vainly and sensually , as job 21. 11 , &c. take no care what becomes of their souls , so they can but provide for their bodies ? if they can but teach them to carry their bodies , no matter if the devil act their souls : if they can but leave them lands or moneys , they think they have very fully discharged their duties . o what will the language be , wherewith such parents and children shall great each other at the judgement seat , and in hell for ever ? ( 3. ) and how many be there , who are more sober , and yet hate the least appearances of godliness in their children ? who instead of cherishing , do all that they can to break bruised reeds , and quench smoaking ●lax , to stifle and strangle the first appearances , and offers they make towards christ ? who had rather accompany them to their graves , than to christ , doing all that in them lyes , herod like , to kill christ in the cradle ? ah sirs , ye little know , what a mercy ye do or have enjoyed in godly parents , and what a good lot providence cast for you in this concernment of your bodies and souls . if any shall say , this was not their case , they had little help heaven-ward from their parents : to such i shall only reply three things . ( 1. ) if you had little furtherance , yet own it as a special providence , that you had no hinderance ; or , if you had opposition , yet ( 2. ) admire the grace of god , in plucking you out by a wonderful distinguishing hand of mercy from among them , and keeping alive the languishing sparks of grace amidst the floods of opposition . ( 3. ) and learn from hence , if god give you a posterity of your own , to be so much the more strict and careful of relational duties , by how much you have sensibly felt the want of it in your selves ▪ but seeing such a train of blessings , both as to this life , and that to come , follow upon an holy education of children ; i will not dismiss the point , till i have discharged my duty , in exhorting parents and children to their duties . and first for you that are parents , or to whom the education of children is committed , i beseech you mind , how concerning a duty lies on you : and that i may effectually press it , consider , ( 1. ) how near the relation is betwixt you and your children , and therefore how much you are concerned in their happiness or misery . consider but the scripture account of the dearness of such relations , expressed ( 1. ) by longings for them , as gen. 15. 2. gen. 30. 1. and ( 2. ) by our joy when we have them , as christ expresses it , john. 16. 21. ( 3. ) the high value set on them , gen. 42. 38. ( 4. ) the sympathie with them in all their troubles , mark 9. 22. and ( 5. ) by our sorrow at parting , gen. 37. 35. now shall all this be to no purpose ? for to what purpose do we desire them before we have them , rejoice in them when we have them , value them so highly , sympathize with them so tenderly , grieve for their death so excessively ; if in the mean time no care be taken what shall become of them to eternity ? ( 2. ) how god hath charged you with their souls , as well as bodies : and this appears by two sorts of precepts . ( 1. ) precepts directly laid upon you , deut. 6. 6 , 7. and eph. 6. 4. ( 2. ) by precepts laid on them to obey you , eph. 6. 1. which plainly implies your duty , as well as expresses theirs . ( 3. ) what shall comfort you at the parting time , if they dye through your neglect in a christless condition ? oh this is the cutting consideration , my child is in hell , and i did nothing to prevent it ; i helped him thither . duty discharged , is the only root of comfort in that day . ( 4. ) if you neglect to instruct them in the way of holiness , will the devil neglect to instruct them in the way of wickedness ? no , no , if you will not teach them to pray , he will to curse , swear and lye . if ground be uncultivated , weeds will spring . ( 5. ) if the season of their youth be neglected , how little probability is there of any good fruit afterwards ? that is the moulding age , prov. 22. 6. how few are converted in old age ? a twig is brought to any form , but grown limbs will not bow . ( 6. ) you are instrumental causes of all their spiritual misery ; and that ( 1. ) by generatjon , ( 2. ) imitatjon , they lye spiritually dead of the plague which you brought home among them , psal. 51. 5. behold , i was shapen in iniquity , and in sin did my mother conceive ( or warm ) me . ( 7. ) there 's none in the world so likely as you ▪ to be instruments of their eternal good . you have peculiar advantages that none other hath ; as ( 1. ) the interest you have in their affections . ( 2. ) your opportunities to instil the knowledge of christ into them , being daily with them , deut. 6. 7. ( 3. ) your knowledge of their tempers : if therefore you neglect , who shall help them ? ( 8. ) the consideration of the great day , sho●●d move your bowels of pity for them . o remember that text , rev. 20. 12 , &c. i saw the dead small and great stand before god. what a sad thing will it be , to see your dear children at christs left hand ? o friends , do your utmost to prevent this misery . knowing the terrors of the lord , we perswade men . and you children , especially you that sprang from religious parents , i beseech you , obey their counsels ; and tread in the steps of their pious examples . to press this , i offer these consideration . ( 1. ) your disobedience to them , is a resisting of gods authority , ephes. 6. 1. children , obey your parents in the lord : there 's the command : your rebellion therefore runs higher than you think . it is not man , but god that you disobey ; and for your disobedience god will punish you . it may be , their tenderness will not suffer them , or you are grown beyond their correction : all they can do , is to complain to god ; and if so , he will handle you more severely than they could do . ( 2. ) your sin is greater than the sin of young heathens and infidels ; and so will your account be also . o better ( if a wicked child ) that thou hadst been the off-spring of salvage indjans , nay , of beasts , than of such parents . so many counsels disobeyed , hopes and prayers frustrated , will turn to sad aggravations . ( 3. ) it 's usual with god , to retaliate mens disobedience to their parents in kind : commonly our own children shall pay us home for it . i have read in a grave author , of a wicked wretch that drag'd his father along the house : the father begg'd him , not to draw him beyond such a place : for , said he , i drag'd my father no farther . o the sad , but just retributions of god! and for you , in whose hearts grace hath been planted by the blessing of education , i beseech you to admire gods goodness to you in this providence . oh what an happy lot hath god cast for you ! how few children are partakers of your mercies ? see that you honour such parents ; the tie is double upon you so to do . be you the joy of their hearts , and comfort of their lives , if living : if not , yet still remember the mercy while you live , and tread in their pious path ; that you and they may both rejoice together in the great day , and bless god for each other to all eternity . the fourth performance of providence . iv. the next remarkable performance of providence for the people of god in which i will instance , shall be with respect to its ordering the occasions , instruments and means of their conversion . in nothing doth providence shine forth more gloriously in this world , than it doth in this performance for the people of god. how curiously soever its hand had moulded your bodies , how tenderly soever it had preserved them , and how bountifully soever it had provided for them ; if it had hot also ordered some means or other for your conversion , all the former favours and benefits it had done for you , had signified little . this , o this is the most excellent benefit you ever received from its hand . you are more beholden to it for this , than for all your other mercies . and in opening this performance of providence , i cannot but think your hearts must be deeply affected . this is a subject which every gracious heart loves to steep its thoughts in . it 's certainly the sweetest history that ever they repeated : they love to think and talk of it . the places where , and instruments by whom this work was wrought , are exceedingly endeared to them for the works sake : yea , endeared to that degree , that for many years after their hearts have melted , when they have but passed occasionally by those places , or but seen the faces of those persons , that were used as instruments in the hand of providence for their good . as no doubt , but * jacob's beth-el was ever after that night sweet to his thoughts : so other saints have had their bethels as well as he . o blessed places , times and instrurments ! o the deep , the sweet impressions , never to be razed out of the memory or heart , that this providence hath made upon those on whom it wrought this blessed effect at years of discretion , and in a more sensible way ! but lest any poor soul should be discouraged under the display of this providence , because he cannot remember the time , place , instruments and manner wherein , and by which conversion-work was wrought ; i will therefore premise this necessary distinction , to prevent injury to some , whilst i design benefit to others . conversion , as to the subjects of it , may be considered two wayes ; either as it is more sensibly wrought in persons of riper years , who in their youthful daies were more prophane and vile ; or upon persons in their tender years , into whose hearts grace was more insensibly , and undiscernably instilled by gods blessing upon pious education . in the former sort , the distinct acts of the spirit , as illuminating , convincing , humbling , drawing them to christ , and sealing them are more evident and discernable : in the latter , more obscure and confused ; they can remember , that god gave them an esteem and liking of godly persons , care of duty , and conscience of sin ; but as to the time , place , instruments and manner of the work , they can give but a slender account of them : however , if the work be savingly wrought in them , there is no reason they should be troubled , because the circumstances of it are not so evident to them , as they are to others . let the substance and reality of the work appear , and there is no reason to afflict your selves , because of the inevidence of such circumstances . but yet where the circumstances as well as substance are clear to a man : when we can call to remembrance , the time when , the place where , the instrument by whom that work was wrought , it must needs be exceeding sweet : and they cannot but yield a fresh delight to the soul every time they are reflected upon . there are many of the following occasions , which it may be , we took for straglers when they first befell us : but they proved scouts sent out from the main body of providence , which they make way for . now there be divers things in those providences , that are versant about this work , which are exceeding sweet , and taking ; as namely , the wonderful strangeness and unaccountableness of this work of providence , in casting us into the way , and ordering the occasions , yea , the minu●est circumstances about this work . thus you find in acts 8. 26 , 27 , 28 , 29 , 30 , &c. the eunuch at that very instant when he was reading the prophet esay , hath an interpreter , one among a thousand , that joins his charjot , just as his mind was by a fit occasion prepared to receive the first light of the knowledge of christ. and how strange was that change ( how far soever it went ) upon naaman the syrjan ? recorded 2 kings 5. 1 , 2 , 3 , 4. that the syrjans in their incursion should bring away this girl , ( likely her beauty was the inducement , ) and shel must be presented to naaman's wife , and relate to her the power of god that accompanied the prophet ; though you find in that particular case there had never been an instance given before , luke 4. 27. doubtless , the whole of this affair was guided by the signal direction of providence . so for the conversion of the samaritans , it's observed john 4. 4. christ must needs go that way , ( i. e. ) it lay just in the road betwixt judea and galilee , and at the sixth hour ( i. e. ) high noon , he rests himself upon jacob's well , still seeming to have no other design , but his own refreshment , by sitting and drinking there : but o what a train of blessed providences follow this , which seemed but an accidental thing ! first the woman of samarja , and then many more in that city are brought to believe in christ , as you find verse 29. and 41. it is noted by melchjor adams in the life of junjus , how very an atheist he was grown in his younger years ; but in order to his conversion to god , first , a wonderful preservation of his life in a publick tumult at lyons in france must make way , which forces from him the acknowlegement of a deity . then his father sends for him home , and with much gentleness perswades him to read the scriptures ; he lights upon the first of john , and with it he sensibly feels a divine supernatural majesty and power seizing his soul , which brought him over by a compleat conversion to jesus christ. thus , as the woman of tekoa told david , doth god devise means to bring back his banished . lavater tells us , that many spanish souldiers , going into the wars of germany , were there converted to christ , by falling into the citjes and towns , where godly ministers and christians were . mr. robert bolton , though an excellent scholar , yet in his younger years he was a very irreligious person , and a jeerer of holy men ; but being cast into the company of godly mr. peacock , was by him brought to repentance , and proved a famous instrument in the church of christ. a scrap of paper accidentally coming to view , hath been used as an occasion of conversion . this was the case of a minister of wales , who had two livings , but took little care of either . he being at a fair , bought something at a pedlers standing , and rent off a leaf of mr. perkin's catechism to wrapt it in , and reading a line or two in it , god set it home , so as it did the work . the marriage of a godly man into a carnal family , hath been ordered by providence , for the conversion and salvation of many therein . thus we read , in the life of that renowned english worthy mr. john bruen , that in his second match it was agreed , that he should have one years diet in his mother-in-laws house : during his abode there that year ( saith mr. clark ) the lord was pleased by his means , graciously to work upon her soul , as also upon his wises sister , and half sister , their brothers mr. willjam and thomas fox , with one or two of the servants in that family . the reading of a good book , hath been the means of bringing others to christ. and thus we find many of the german divines converted , by reading luther's books : yea , and what is more strange , mr. sleyden in his commentary tells us , that vergerjus , though he were present an eye and ear-witness to that doleful case of spira , which one would think should move a stone , yet still continued so firm to the popes interest , that when he fell into some suspicion among the cardinals , he resolved to purge himself , by writing a book against the german apostates : but whilst he read the protestant books , out of no other design , but to con●ute them ; whilst he is weighing the arguments , is himself convinced and brought to christ. he finding himself thus overcome by the truth , imparts his conviction to his brother , a zealous papist also : this brother deplores the misery of his case , and seeks to reclaim him ; but vergerjus entreating him to weigh well the protestant arguments , he also yields ; and so both immediately betook themselves to preach justification by the free grace of god through the blood of christ. yea , not only the reading of a book , or hearing a minister , but ( which is most remarkable ) the very mistake or forgetfulness of a minister , hath been improv'd by providence for this end and purpose . augustine once preaching to his congregation , forgot the argument which first he propos'd , and fell upon the error of the manichees beside his first intention : by which discourse , he converted one firmus his auditor ; who fell down at his feet weeping , and confessing he had lived a manichee many years . another i knew , who going to preach , took up another bible than that he design'd , in which , not only missing his no●es , but the chapter also in which his text lay , was put to some loss thereby : but after a short pause , he resolv'd to speak to any other scripture that might be presented to him , and accordingly read that text , 2 pet. 3. 9. the lord is not slack concerning his promise , &c. and though he had nothing prepar'd ; yet the lord helpt him to speak both methodically and pertinently from it : by which discourse , a gracious change was wrought upon one in the congregation , who hath since given good evidence of a sound conversion , and acknowledged this sermon to be the first and only means thereof . the accompanying of others in a neighbourly civil visit , hath been over-rul'd to the same end . thus many of the jews accompanied mary unto bethany , ( designing only to manifest their civil respect ) but there they met christ , saw the things which he did , and believed on him , john 11. 45. mr. firmin in his real christjan , pag. 97 , 98. tells us of one , who had liv'd many years in a town where christ had been as clearly , and as long preached , as in any town in england . this man when he was about seventy six years of age , went to visit a sick neighbour . a christian friend of mine ( saith mine author ) came to see him also , and finding this old man there ; whom he judged , to be one that lived upon his own stock : civility , good works , &c. he purposely fell into that discourse , to shew how many persons lived upon their duties , but never came to christ. the old man sitting by the bed side , heard him ; and god was pleased to convince him , that he was such a person , who had lived upon himself without christ to that day ; and would say afterwards , had i dyed before threescore and sixteen , i had perisht , for i knew not christ. the committing of a godly man to prison , hath been the method of providence , to save the soul of a poor keeper . so paul , acts 16. 27. was made a prisoner , to make his keeper a spiritual free-man . the like success had dr. barnes in queen mary's dayes , who afterwards celebrated the lords supper in prison with his converted keeper . the scattering of ministers and christjans by persecution from citjes and towns , into the ignorant and barbarous parts of the countrey , hath been the way of providence , to find out , and bring home some lost sheep that were found there , to jesus christ , acts 8. 1. 4. the like signal event hath since followed upon the like scattering of godly ministers , whereof are many 〈…〉 a. servant running away from his master , ( likely upon no other design but to live an idle life ) yet falling into such places and companies , as providence ordered ( in a design to him unknown ) hath thereby been brought to be the servant of christ. this was the very case of onesimus , who run away from his master philemon , to rome ; where by a strange providence ( possibly a meer curiosity to see the prisoners ) he there falls into paul's hands , who begat him to christ in his bonds , philemon , ver. 10 , 11 , 12 , 13 , 14 , 15 , 16. going to hear a sermon in jest , hath proved some mens conversion in earnest . the above named mr. firmin in the fore-cited book , tells us of anotorious drunkard , whom the drunkards called father , that one day would needs go to hear what wilson said , out of no other design it seems , but to scoff at that holy man : but in the prayer before sermon , his heart began to thaw ; and when he read his text , which was john 5. 14. sin no more , lest a worse thing come unto thee : he could not contain ; and in that sermon the lord changed his heart , though so bitter an enemy , that the minister on lecture-dayes was afraid to go to church before his shopdoor . lo , these are parts of his wayes , but how small a portjon is known of him ? the dropping of some grave and weighty word accidentally in the presence of vain carnal persons , the death of an husband , wife or child , a fit of sickness , with a thousand other such like occasions , have been thus improved by providence to the conversion of souls . and no less remarkable and wonderful are the designs of providence in ordering the removes , and governing the motjons of ministers , from place to place in order unto the conversion of souls . thus oftentimes it carries them to places where they intended not to go ; god having ( unknown to them ) some elect vessels there , who must be called by the gospel . thus paul and timothy ( a sweet and lovely pair ) when they were travelling through phrygja and galatja , were forbid to preach the word in asja , to which probably their minds inclined , acts 16. 6. and when they essayed to go into bythinja , the spirit suffered them not , ver. 7. but a man of macedonja ( i. e. an angel in the shape or habit of a man of that countrey ) appeared to paul in a vision , and prayed him , saying , come over into macedonia , and help us , ver. 9. and there did god open the heart of lydja . i knew a pious minister now with god , who falling in his study upon a very rouzing subject , intended for his own congregation , was strongly moved , when he had finished it , to go to a rude , vile , prophane people , about five miles off , and first preach it to them ; after many wrestlings with himself , not being willing to quench any motion that might be supposed to come from the spirit of god , he obeyed , and went to this people , who had then no minister of their own , and few durst come among them . and there did the lord , beyond all expectation , open a door , and several prophane ones received christ in that place , and engaged this minister to a weekly lecture among them , in which many souls were won to 〈◊〉 . 〈◊〉 ●ame holy man , at another time , being 〈◊〉 a journey , passed by a company of vain persons , who were wrestling upon a green near the road : and just as he came against the place , one of them had thrown his antagonist , and stood triumphing in his strength and activity . this good man rode up to them , and turning his speech to this person ; told him , friend , i see you are a strong man ; but yet let not the strong man glory in his strength : you must know , that you are not to wrestle with flesh and blood , but with principalities and powers , and spiritual wickednes●es : how sad will it be , that satan should at last trip up the heels of your hope , and give you an eternal overthrow ? and after about a quarter of an hours serious discourse upon this subject , he left them , and went on his journey ; but this discourse made such an imperssion , that the person had no rest , till he opened his trouble to a godly minister , who wisely following the work upon his soul , saw at last the blessed issue thereof in the gracious change of the person , whereof he afterwards gave the minister a joyful account . o how unsearchable are the methods of providence in this matter ? nay , what is yet more wonderful , the providence of god hath sometimes ordered the very malice of satan , and wickedness of men , as an occasion of eternal good to their souls . a very memorable example whereof ▪ i shall here give the reader , faithfully re●●●ing what not many years past ●ell out in my own observation in this place , to the astonishment of many spectators . in the year 1673. there came into this port a ship of poole , in her return from virgini● ; in which ship was one of that place , a lusty young man of twenty three years of age , who was chirurgeon in the ship. this person in the voyage fell into a deep melancholy , which the devil greatly improved to serve his own design for the ruine of this poor man ; however , it pleased the lord to restrain him from any attempts upon his own life , until he arrived here . but shortly after his arrival , upon the lords day early in the morning ( being in bed with his brother ) he took a knife prepared for that purpose , and cut his own throat , and withal leapt out of the bed , and though the wound was deep and large , yet thinking it might not soon enough dispatch his wretched life , desperately thrust it into his st . mach , and so lay wallowing in his own blood , till his brother awaking , made a cry for help : hereupon a physicjan and a chirurgeon coming in , found the wound in his throat mortal ; and all they could do at present , was only to stitch it and apply a plaister , with design , rather to enable him to speak for a little while , than with any expectation of cure ; for before that , he breathed through the wound , and his voice was inarticulate . in this condition i found him that morning , and apprehending him to be within a few minutes of eterity , i laboured to work upon his heart the sense of his condition , telling him , i had but little him to do any thing for him , and therefore desired him to let me know , what his own apprehensions of his present condition were : he told me , he hoped in god for eternal life ; i replyed , that i feared his hopes were ungrounded , for that the scripture tells us , no murderer hath eternal life abiding in him , but this was self-murther , the grossest of all murthers : and insisting upon the aggravation and heinousness of the fact , i perceived his vain confidence began to fall , and some meltings of heart appeared in him . he then began to lament with many tears his sin and misery , and asked me , if there might yet be hope for one that had destroyed himself , and shed his own blood . i replyed , the sin indeed is great , but not unpardonable ; and if the lord gave him repentancae unto life , and ●aith to apply jesus christ , it should be certainly pardoned to him : and finding him unacquainted with these things , i opened to him the nature and necessity of faith and repentance , which he greedily suckt in , and with great vehemency cryed to god , that he would work them upon his soul , and intreated me also to pray with him and for him , that it might be so . i prayed with him , and the lord thawed his heart exceedingly in that duty : loth he was to part with me ; but the duties of the day necessitating me to leave him , i briefly summed up what was most necessary in my parting counsel to him , and took my leave , never expecting to see him more in this world . but beyond my own and all mens expectation , he continued all that day , and panted most ardently after jesus christ : no discourses pleased him , but christ and faith ; and in this frame i found him in the evening . he rejoiced greatly to see me again , and entreated me to continue my discourses upon these subjects ; and after all told me , sir , the lord hath given me repentance for this sin ▪ yea , and for every other sin . i see the evil of sin now , so as i never saw it before . o i loath my self : i am a vile creature in my own eyes . i do also believe ; lord help my unbeljef . i am heartily willing to take christ upon his own terms . one thing only troubles me , i doubt this bloody sin will not be pardoned . will jesus christ ( said he ) apply his blood to me , that have shed my own blood ? i told him , christ shed his blood even for them that with wicked hands had shed the blood of christ ; and that was a sin of deeper guilt than his . well , ( said he ) i will cast my self upon christ ; let him do by me what he will. and so i parted with him that night . next morning the wounds were to be opened ; and then , the opinion of the chirurgeons was , he would immediately expire . accordingly , at his desire , i came that morning and found him in a most serious frame . i prayed with him , and then the wound in his stomach was opened , but by this time the ventricle it self was swoln out of the orifice of the wound , and lay like a livid discoloured tripe upon his body , and was also cut through ; so that all concluded , it was impossible for him to live ; however they stitcht the wound in the stomach , enlarged th● orifice , and somented it , and wrought it again into his body , and so stitching up the skin , left him to the dispose of providence . but so it was , that both the deep wound in his throat , and this in his stomach healed : and the more dangerous wound sin had made upon his soul , was , i trust , effectually healed also . i spent many hours with him in that sickness ; and after his return home , received this account from mr. samuel hardy , a minister in that town . part whereof i shall transcribe . dear sir , i was much troubled at the sad providence in your town ; but did much rejoice , that he fell into such hands for his body and soul. you have taken much pains with him , and i hope to good purpose . i think , if ever a great and through work were done such a way , it is now ; and if never the like , i am perswaded now it is . never grow weary of such good works . one such instance is ( methinks ) enough to make you to abound in the work of the lord all your dayes , &c. o how unsearchable are the wayes of providence , in leading men to christ ! let none be encouraged by this to sin , that grace may abound . these are rare and singular instances of the mercy of god , and such as no presumptuous sinner can expect to find . it 's only recited here , to the honour of providence , which works for the recovery of sinners in wayes that we understand not . o what a fetch hath providence beyond our understandings ! and as it orders very strange occasions to awaken and rouse souls at first , so it works no less wonderfully in carrying on the work to perfection ; and this it doth two wayes . ( 1. ) by quickning and reviving dying convictions and troubles for sin . souls after their first awakening , are apt to lose the sense and impression of their first troubles for sin ; but providence is vigilant to prevent it ; and doth effectually prevent it sometimes , by directing the minister to some discourse or passage , that shall fall as pat , as if the case of such a person had been studied by him , and designedly spoken to . how often have i found this in the cases of many souls , who have professed they have stood amazed , to hear the very thoughts of their hearts discovered by the preacher , who knew nothing of them ! sometimes by directing them to some proper rousing scripture , that suites their present case . and sometimes by suffering them to fall into some new sin , which shall awaken all their former troubles again , and put a new efficacy and activity into the conscience . the world is full of instances in all these cases , and because most christians have experience of these things in themselves , it will be needless to recite them here . search but a few years back , and you may remember , that according to this account ( at least , in some particulars ) providence ordered the matter with you . have you not found some rod or other prepared by providence , to rouze you out of your security ? why , this is so common a thing with christians , that they many times presage an affliction coming from the frames they find their own hearts in . ( 2. ) it gives also great assistance to the work of the spirit upon the soul , by ordering , supporting , relieving and cheering means , to prop up and comfort the soul , when it is over-burthened , and ready to sink in the deeps of troubles . i remember mr. bolton gives us one instance , which fits both these cases , the reviving of convictjons , and seasonable supports in the deeps of troubles . and it is of a person that by convictions had been fetcht off from his wicked companions , and entered into a reformed course of life ; but after this , through the inticement of his old companions , the subtilty of satan , and corruption of his own heart , did again relapse into the wayes of sin . then was providentially brought to his view that scripture , prov. 1. 24 , 25 , 26 , &c. this renewed his trouble ; yea , aggravated it to a greater height than ever ; insomuch that he could scarcely think ( as it seems by the relation ) his sin could be pardoned . but in this plunge , that text luke 17. 4. was presented to him , which sweetly setled him in a sure and glorious peace . nor can we here forget that miraculous work of providence , in a time of great extremity , which was wrought for that good gentlewoman mrs. honeywood , ( and is somewhere mentioned by the same author ) who under a deep and sad desertion , refused and put off all comfort , seeming to despair utterly of the grace and mercy of god. a worthy minister being one day with her , and reasoning against her desperate conclusions , she took a venice-glass from the table , and said , sir , i am as sure to be damned , as this glass is to be broken ; and therewith threw it forcibly to the ground ; but to the astonishment of both ▪ the glass remained whole and sound , which the minister taking up with admiration , rebuked her presumption , and shewed her what a wonder providence had wrought for her satisfaction , and it greatly altered the temper of her mind . o how unsearchable are his wayes ! and his paths past finding out ! lo , these are part of his wayes ; but how small a portion do we know of him ? and now suffer me to expostulate a little with thy soul reader , hast thou been duly sensible of thy obligation to providence , for this inestimable favour ? o what hath it done for thee ! there are divers kinds of mercies conveyed to men by the hand of providence , but none like this : in all the treasury of its benefits , none is found like this . did it cast thee into the way of conversion , and order the means and occasions of it for thee , when thou little thoughtest of any such thing ? how dear and sweet , should the remembrance of it be to thy soul ! methinks it should astonish and melt you every time you reflect upon it . such mercies should never grow stale , or look like common things to you : for do but seriously consider the following particulars . how surprizing the mercy was , which it performed for you in that day . providence had a design upon you , for your eternal good , which you understood not . the time of mercy was now fully come ; the decree was now ready to bring forth that mercy , with which it had gone big from eternity , and its gracious design must be executed by the hand of providence , so far as concerned the external means and instruments : and how aptly did it cause all things to fall in with that design , though you knew not the meaning of it ? look over all the before mentioned examples , and you shall see the blessed work of conversion begun upon those souls , when they minded it no more , than saul did a kingdom , that morning he went out to seek his fathers asses , 1 sam 9. 3 , 20. providence might truly have said to you in that day , as christ said to peter , john 13. 7. what i do thou knowest not now , but hereafter thou shalt know it . gods thoughts are not as our thoughts ; but as the heavens are higher than the earth , so are his thoughts higher than ours , and his wayes than our wayes . little did zacheus think , when he climbed up into the sycamore-tree , to see christ as he passed that way , what a design of mercy christ had upon him , who took thence the occasion of becoming both his guest and savjour , luke 19. 5 , 6 , 7 , 8. and as little did some of you think , what the aim of providence was , when you went ( some out of custom , others out of curiosity , if not worse ends ) to hear such a sermon . o how stupendious are the wayes of god! what a distinguishing and seasonable mercy was usher'd in by providence in that day . it brought you to the means of salvation in a good hour . at that very nick of time , when the angel troubled the waters , you were brought to the pool ; to allude to that , john 5. 4. now the accepted day was come , the spirit was in the ordinance , or providence that converted you , and you were set in the way of it . it may be , you had heard many hundred sermons before , but nothing would stick till now , because the hour was not come . the lord did , as it were , call in the word for such a man , such a woman ; and providence said , lord , here he is , i have brought him before thee . there were many others under that sermon , that received no such mercy . you your selves had heard many before , but not to that advantage , as it is said , luke 4. 27. there were many lepers in israel in the days of elizeus , but to none of them was the prophet sent , save unto naaman the syrjan . so there were many poor unconverted souls beside you under the word that day , and it may be , to none of them was salvation sent that day , but to you . o blessed providence , that set you in the way of mercy at that time ! what a weighty and important mercy was providentially directed to your souls that day . there are mercies of all sizes and kinds in the hands of providence to dispense to the sons of men : its left hand is full of blessings , as well as its right . it hath health and riches , honours and pleasures , as well as christ and salvation to dispense . the world is full of its left hand favours ; but the blessings of its right hand are invaluably precious , and few there be that receive them . it doth thousands of kind offices for men ; but among them all , this is the chiefest , to lead and direct them to christ. for consider , ( 1. ) of all mercies , this comes through most and greatest difficulties , eph. 1. 19 , 20. ( 2. ) this is a spiritual mercy , excelling in dignity of nature all others , more than gold excels the dirt under your feet , rev. 3. 18. one such gift , is worth thousands of other mercies . ( 3. ) this is a mercy immediately slowing out of the fountain of gods electing love , a mercy never dropt into any , but an elect vessel , 1 thess. 1. 4 , 5. ( 4. ) this is a mercy , that infallibly secures calvation ; for as we may argue from conversion to election , looking back , so from conversion to salvation , looking forward , heb. 6. 9. ( 5. ) lastly , this is an eternal mercy , that which will stick by you , when father , mother , wife , children , estate , honours , health and life shall fail thee , john 4. 14. o therefore set a special mark upon that providence , that set you in the way of this mercy . it hath performed that for thee , which all the ministers on earth , and angels in heaven could never have performed . this is a mercy , that puts weight and value into the smallest circumstance that relates to it . the fifth performance of providence . v. thus you hear , how instrumental providence hath been , in ordering the means and occasions of the greatest mercies for your souls . let us now take into consideration , another excellent performance of providence respecting the good of your bodies and souls too , in respect of that imployment and calling it hath ordered for you in this world ; for it hath not only an eye upon your well being in the world to come , but upon your well being in this world also ; and that very much depends upon the station and vocation to which it calls you . now the providence of god with respect to our civil callings , may be displayed very takingly in the following particulars . in directing you to a calling in your youth , and not suffering you to live an idle , useless and sinful life , as many do , who are but burthens to the earth , fruges consumere nati , the wens of the body politick , serving only to disfigure and drein it , to eat what others earn . sin brought in sweat , gen. 3. 19. but now , not to sweat increaseth sin , 2 thess. 3. 12. he that lives idly , cannot live honestly ; as is plainly enough intimated , 1 thess. 4. 11 , 12. but when god puts men into a lawful calling , wherein the labours of their hands or heads is sufficient for them , it is a very valuable mercy : for thereby they eat their own bread , 2 thess. 3. 12. many a sad temptation is happily prevented ; and they are ordinarily furnished by it , for works of mercy to others , and surely it is more blessed to give , than to receive . in ordering you to such callings and imployments in the world , as are , not only lawful in themselves , but most suitable to you . there be many persons imployed in sinful trades and arts , meerly to furnish other mens lusts : they do not only sin in their imployments ; but their very imployments are sinful : they trade for hell , and are factors for the devil . demetrjus and the crafts-men at ephesus , got their estates by makeing shrines for djana , acts 19. 24 , 25. ( i. e. ) little cases , or boxes with folding leaves , within which the image of that idol sate enshrined . these were carried about by the people in procession , in honour of their idol . and at this day , how many wicked arts and imployments are there invented , ( and multitudes of persons maintained by them ) meerly to gratifie the pride and wantonness of a debauched age ? now to have an honest lawful imployment , wherein you do not dishonour god in benefiting your selves , is no small mercy . but if it be not only lawful in it self , but suited to your genjus and strength , there is a double mercy in it . some poor creatures are engaged in callings , that eat up their time and strength , and make their lives very uncomfortable to them : they have not only spending and wasting imployments in the world ; but such as allow them little or no time for their general calling : and yet all this doth but keep them and theirs alive . oh therefore , if god have ●itted you with an honest imployment , wherein you have iess toil than others , and more time for heavenly exercises , ascribe this benefit to the special care of providence for you . in setling you in such an imployment and calling in the world , as possibly neither your selves nor parents could ever expect you should arrive to . there are among us such persons , as on this account are signally obliged to divine providence . god hath put them into such a way , as neither they nor their parents ever projected . for , look as the flower-de-luce in the campass , turns now this way , then that way , and never ceases moving , till it settle to the north point ; just so it is in our setlement in the world . a child is now designed for this , then for that , but at last setles in that way of imployment which providence designed him to . how strangely are things wheeled about by providence ! not what we , or our parents , but what god designed shall take place . amos was very meanly employed at first , but god designed him for a more honourable and comfortable calling , amos 7. 14 , 15. david followed the ewes , and likely never raised his thoughts to higher things in the dayes of his youth ; but god made him the royal shepherd of a better flock , psalm 78. 70 , 71. peter and andrew were imployed as fisher-men , but christ calls them from that to an higher calling , matth. 4. 18 , 19. to be fishers of men . pareus when h● was fourteen years old , was by the instigation of his step-mother , placed with an apothecary ; but providence so wrought , that he was taken off from that , and sitted for the ministry ; wherein he became a fruitful and eminent instrument to the church . james andreas was by reason of his fathers inability to keep him at school , designed for a carpenter ; but was afterwards by the perswasion of friends , and assistance of the church-stock sent to stutgard , and thence to the university , and so arrived to a very eminent station of service to the chruch . a master builder oecolampadjus was by his father designed for a merchant ; but his mother by earnest entreaties , prevailed to keep him at school : and this man was a blessed instrument in the reformation of religion , i might easily cite multitudes of such instances ; but a taste may suffice . in securing your estates from ruine , job 1. 10. hast thou not made an hedge about him , and all that he hath ? this is the enclosure of providence , which secures to us , what by its favour we acquire in the way of honest industry . in making your calling sufficient for you . it was the prayer of moses f●r the tribe of judah , exod. 33. 7. let his hands be sufficjent for him : and it is no small mercy , if yours be so to you . some there be that have work , but not strength to go through with it ; others have strength , but no imployment for it . some have hands , and work for them ; but it 's not sufficient for them and theirs . if god bless your labours , so as to give you and yours necessary supports , and comfort in the world by it , it 's a choice providence , and with all thankfulness to be acknowledged . object . 1. if any that fear god shall complain , that although they have a calling , yet it is an hard and laborious one , which takes up too much of their time , which they would gladly imploy in other , and better work . i answer , ( 1. ) it 's like , wisdom of providence foresaw this to be the most suitable and proper imployment for you ; and if you had more ease and rest , you might have more temptations than now you have : the strength and time which is now taken up in your daily labours , wherein you serve god , might otherwayes have been spent upon such lusts wherein you might have served the devil . ( 2. ) hereby it may be , your health is the better preserved , and natural refreshments made the sweeter to you , eccle● . 5. 12. the sleep of a labouring man is sweet to him , whether he eat little or much : but the abundance of the rich , will not suffer him to sleep . ( 3. ) and as to the service of god , if your hearts be spiritual , you may enjoy much communion with god in your very imployments , and you have some intervals and respits for that purpose . have you not more spare hours , than you imploy to that end ? object 2. bvt all my labours will scarcely suffice , to procure me and mine the necessaries of life . i am kept short and low to what others are ; and this is a sad affliction . though the wisdom of providence hath ordered you a lower , and poorer condition than others , yet ( 1. ) consider how many there be that are lower than you in the world : you have but little of the world ; yet others have less . read the description of those persons , job 30. 4 , &c. ( 2. ) if god have given you but a small portion of the world ; yet if you be godly , he hath promised never to forsake you , heb. 13. 5 ( 3. ) providence hath ordered that condition for you , which is really best for your eternal good . if you had more of the world than you have , your heads and hearts might not be able to manage it to your advantage . a small boat must have but a narrow sail. you have not wanted hitherto the necessaries of life , and are commanded , having food and rayment ( though none of the finest ) to be therewith content . a little that a righteous man hath , is better than the riches of many wicked , psal. 37. 16. better in the acquisitjon , sweeter in the fruitjon , and more comfortable in the account . well then , if providence hath so disposed of you all , that you can eat your own bread , and so advantagiously directed some of you to imployments , that afford not only necessaries for your selves and families , but an overplus for works of mercy to others , and all this brought about for you in a way you did not project ; let god be owned , and honoured in this providence . will you not henceforth call him , my father , the guide of my youth ? as it is jer. 3. 4. surely , it was the lord that guided you to setle as you did in those dayes of your youth : you reap at this day , and may to your last day , the fruits of those early providences in your youth . now see that you walk answerably to the obligations of providence in this particular ; and see to it in the fear of god , that you abuse not any of those things to his dishonour , which he hath wrought for your comfort . to prevent which , i will here drop a few needful cautions , and shut up this particular . be not slothful and idle in your vocatjons . it 's said , augustus built an apragapolis , a city void of business ; but i am sure god never erected any city , town or family to that end . the command to adam , gen. 3. 19. no doubts reaches all his posterity : and gospel-commands back and second it upon christians , rom. 12. 11. and 1 thess. 4. 11. if you be negligent , you cannot be innocent . and yet , be not so intent upon your particular callings , as to make them interfere with your general calling . beware you lose not your god in the crowd and hurry of earthly business . mind that solemn warning , 1 tim. 6. 9. but they that will be rich fall into temptatjon , and a snare , and into many foolish and hurtful lusts , which drown men in destructjon and perditjon . the inhabitants of o enoc , a dry island near athens , bestowed much labour to draw in a river to water it , and make it fruitful ; but when the sluces were opened , the waters slowed so abundantly , that it overflowed the island , and drowned the inhabitants . the application is obvious . it was an excellent saying of seneca , rebus non me trado , sed commodo . i don't give , but lend my self to business . remember alwayes , the success of your callings and earthly imployments is by divine blessing , not humane diligence alone , deut. 8. 18. thou shalt remember the lord they god ; for it is he that giveth thee power to get wealth . the devil himself was so far orthodox , as to acknowledge it , job 1. 10 , hast not thou made an hedge about him , and about his house , and about all that he hath on every side ? thou hast blessed the work of his hand , &c. recommend therefore your affairs to god by prayer , according to psal. 37. 4 , 5. delight thy self also in the lord , and he shall give thee the desires of thine heart . commit thy way unto the lord ; trust also in him , and he shall bring it to pass . and touch not with that which you cannot recommend to god by prayer for a blessing . be well satisfied in that station and imployment in which providence hath placed you , and do not so much as wish your selves in another , 1 cor. 7. 20. let every man abide in the same calling , wherein he was called . providence is wiser than you , and you may be confident hath suited all things better to your eternal good , than you could do , had you been left to your own option , the sixth performance of providence . vi. thus you see , the care providence hath had over you in your youth , in respect of that civil imployment to which it guided us in those dayes . we will in the next place consider it as our guide , and the orderer of our relatjons for us . that providence hath a special hand in this matter , is evident both from scripture assertions , and the acknowledgements of holy men , who in that great concernment of their lives , have still owned , and acknowledged the directing hand of providence . take an instance of both . the scripture plainly asserts the dominion of providence over this affair in prov. 19. 14. a prudent wife is from the lord : and prov. 18. 22. who 's . findeth a wife , findeth a good thing , and obtaineth favour of the lord. so for children , see psal. 127. 3. lo , children are an heritage of the lord ; and the fruit of the womb is his reward . and it hath ever been the practice of holy men , to seek the lord for direction and counsel , when they have been upon the change of their condition . no doubt but abraham's encouragement in that case was the fruit of prayer , gen. 24. 7. his pious servant also , who was imployed in that affair , did both earnestly seek counsel of god , gen , 24. 12. and thankfully acknowledge his gracious providence in guiding it , ver. 26 , 27. the same we may observe in children , the fruit of marriage , 1 sam. 1. 20. luke 1. 13 , 14. now the providence of god may be divers wayes displayed for the engaging of our hearts in love to the god of our mercies . ( 1. ) there is very much of providence seen in appointing the parties each for other . in this , the lord goes oftentimes beyond our thoughts and projections ; yea , and oftentimes crosses mens desires and designs to their great advantage . not what they fancy ; but what his infinite wisdom judges best , and most beneficial for them takes place . hence it is , that probabilities are so often dashed ; and things remote and utterly improbable are brought about , in very strange and unaccountable methods of providence . ( 2. ) there is much of providence seen in the harmony and agreeableness of tempers and dispositions ; from whence a very great part of the tranquillity and comforts of our lives results : or at least , though natural tempers and educations did not so much harmonize before , yet they do so after they come under the ordinance of god , gen. 2. 24. they two shall be one flesh , not one only in respect of gods institutjon , but one in respect of love and affectjon , that those who so lately were meer strangers to each other , are now endeared to a degree beyond the nearest relations in blood . vbi supra , for this cause shall a man leave father and mother , and shall cleave to his wife , and they two shall be one flesh . ( 3. ) but especially , providence is remarkable , in making one instrumental to the eternal good of the other , i cor. 7. 16. how knowest thou , o wife , but thou maist save thy husband ? or how knowest thou , o man , whether thou shalt save thy wife ? hence is that grave exhortation to the wives of unbelieving husbands , 1 pet. 3. 1. to win them by their conversation , which should be to them in stead of an ordinance . or if both be gracious , then what singular assistance and mutual help is hereby gained to the furtherance of their eternal good ? whilst they live together as heirs of the grace of life , i pet. 3. 7. o blessed providence ! that directed such into so intimate relation on earth , who shall inherit together the common salvatjon in heaven ! ( 4. ) how much of providence is seen in children the fruit of marrjage ? to have any posterity in the earth , and not be left altogether as a dry tree : to have comfort and joy in them , is a special providence , importing a special mercy to us . to have the breaches made upon our families repaired , is a providence to be owned with a thankful heart . when god shall say to a man , as he speaks in another case to the church , isa. 49. 20. the children which thou shalt have after thou hast lost the other , shall say again in thine ears , the place is too strait for me , &c and these providences will appear more affectingly sweet and lovely to you , if you but compare its allotments to you , with what it hath allotted to many others in the world . for do but look abroad , and you shall find , ( 1. ) multitudes unequally yoked , to the imbittering of their lives , whose relations are clogs and hinderances both in temporals and spirituals . yea , we find an account in scripture of gracious persons , a great part of whose comfort in this world hath been split upon this rock . abigail was a discreet and vertuous w●man , but very unsuitably matched to a churlish nabal ; see 1 sam. 25. 25. what a temptation to the neglect of a known duty , prevail'd upon the renowned moses , by the means of zipporah his wife ? exod. 4. 24 , 25. david had his scoffing michal , 2 sam. 6. 20. and patient job no small addition to all his other afflictions , from the wife of his bosom , who should have been a support to him in the day of his trouble , job 19. 17. no doubt , but god sanctifies such rods to his peoples good . if socrates knew how to improve his affliction in his zantippe , to the increase of his patience ; much more will they who converse with god under all providences , whether sweet or bitter . nevertheless this must be acknowledged to be a sad stroke upon any person , and such as maims them upon the working hand , by unfitting them for duty , 1 pet. 3. 7. and cuts off much of the comfort of life also . ( 2. ) how many are there , who never enjoy the comfortable fruits of marriage ? but are denyed the sight , at least , the enjoyment of children , jer. 22. 30. thus saith the lord , write this man childless , &c. or if they have children , yet cannot enjoy them , hosea 9. 12. though they bring up children , yet will i bereave them , that there shall not be a man left ; who only bear for the grave , and have their expectations raised for a greater affliction to themselves . ( 3. ) and it is no rare or unusual thing to see children and near relations the greatest instruments of affliction to their parents and friends : so that after all their other sorrows and troubles in the world , nearest relations bring up the rear of sorrows ( as one speaks ) and prove greater griefs than any other . o how many parents have complained with the tree in the fable , that their very hearts have been rived asunder with those wedges that were cut out of their own bodies ? what a grief was esau to isaac and rabecka ? gen. 26. 34 , 35. what a scourge were absalom and amnon to david ? well then , if god have set the solitary in familjes , as it is psal. 68. 6. built an house for the desolate , given you comfortable relations , which are springs of daily comfort and refreshment to you , you are upon many accounts engaged to walk answerably to these gracious providences . and that you may understand wherein that decorum and agreeable comportment with these providences consists , take up the sense of your duty in these brief hints . ( 1. ) ascribe to god the glory of all those providential works which yield you comfort . you see a wise , directing , governing providence , which hath disposed and ordered all things beyond your own projections and designs . the way of man is not in himself , nor is it in him that walketh to direct his own steps , jer. 10. 23. not what you projected , but what an higher counsel than yours determined , is come to pass . good jacob when god had made him the father of a family , admired god in the mercy , gen. 32. 10. with my staff ( said he ) i passed over this jordan , and now i am become two bands . and how doth this mercy humble and melt him ? i am not worthy of the least of all the mercjes , and of all the 〈◊〉 , which thou hast shewed unto thy servant . be exact in discharging the duties of those relations which so gracious a providence hath led you into . abuse not the effects of so much mercy and love to you . the lord expects praise , where ever you have comfort . this aggravated david's sin , that he should dare to abuse so great love and mercy , as god had shewn him in his family relations , 2. sam. 12. 7 , 8 , 9. improve relations to the end providence designed them . walk together as co-heirs of the grace of life : study to be mutual blessings to each other : so walk in your relations , that the parting day may be sweet . death will shortly break up the family ; and then nothing but the sense of duty discharged , or the neglects pardoned , will give comfort . the seventh performance of providence . vii . you have heard how well providence hath performed its part of you , in planting you into families , who once were solitary . now let us in the next place view another gracious performance of providence for us , in making provisjon from time to time for us and our familjes . i the rather put these providences together in this place , because i find the scripture doth so , psalm 107. 41. he setteth the poor on high from afflictjon , and maketh him familjes like a flock . you know the promises god hath made to his people , psal. 34. 10. the young ljons shall lack , and suffer hunger ; but they that seek the lord , shall not want any good thing . and have you not also seen the constant performance of it ? cannot you give the same answer , if the same question were propounded to you that the disciples did , luke 22. 35. since i sent you forth , lacked ye any thing ? and they said , nothing . can ye not with jacob , call him , the god that fed you all your life long ? gen. 48. 15. surely he hath given bread to them that fear him , and been ever mindful of his covenant , psal. 111. 5. to display this providence , we will consider it in the following particulars . ( 1. ) the assiduity and constancy of the care of providence for the saints , lam. 3. 23. his mercjes are new every morning . it is not the supply of one or two pressing needs , but all your wants , as they grow from day to day through all your dayes , gen. 48. 15. the god that fed me all my life long . the care of providence runs parallel with the line of life . see isa. 46. 3 , 4. hearken unto me , o house of jacob , and all the remnant of the house of israel , which are born by me from the belly , which are carryed from the womb : and even to your old age i am he , and even to hoar hairs will i carry . you : i have made , and i will bear , even i will carry , and will deliver you . so that as god bid israel , micah 6. 5. to remember from shittim● unto gilgal , that they might know the faithfulness of the lord ; so would i perswade thee , reader , to record the wayes of providence , from first to last , throughout thy whole course of this day , that thou maist see what a god he hath been to thee . ( 2. ) the seasonableness , and opportuneness of its provisions for them : for so runs the promise , isa. 41. 17. when the poor and needy seek water , and there is none , and their tongue faileth for thirst , i the lord will hear them , i the god of israel will not forsake them ; and so hath the performance of it been . and this hath been made good to distressed saints sometimes in a more ordinary way , god secretly blessing a little , and making it sufficient for us and ours : job tells us of the secret of god upon his tabernacle , job 29. 4. ( i. e. ) his secret blessing is in their tabernacles ; by reason whereof it is that they subsist ; but it is in an unaccountable way that they do so . and sometimes in an extraordinary way it breaks forth for their supply . so you find in 2 kings 17. 9 , 10 , 11 , 12 , 13 , 14. the cruse and barrel sail not . mr. samuel clarke , in the life of that painful and humble servant of christ mr. john fox , records a memorable instance of providence , and it is this , that towards the end of king henry the eighth his reign he went to london , where he quickly spent that little his friends had given him , or he had acquired by his own diligence , and began to be in great want . as one day he sate in paul's church , spent with long fasting ▪ his countenance thin , and his eyes hollow , aft●● the ghastful manner of dying men , every one shunning a spectacle of so much horror : there came one to him , whom he had never seen before , and thrust an untold summ of money into his hand , bidding him , be of good cheer , and accept that small gift in good part from his countrey-man ; and that he should make much of himself , for that within a few dayes new hopes were at hand , and a more certain condition of livelihood . three dayes after the dutchess of richmond sent for him to live in her house , and be tutor to the earl of surrey's children , then under her care . mr. isaac ambrose a worthy divine , whose labours have made him acceptable to his generatjon , in his epistle to the earl of bedford prefixed to his last things , gives a pregnant instance in his own case ; his words are these ; for mine own part , ( saith he ) however the lord hath seen cause to give me but a poor pittance of outward things , for which i bless his name ; yet in the income thereof , i have many times observed so much of his peculiar providence , that thereby they have been very much sweetned , and my heart hath been raised to admire his grace . when of late under an hard dispensation ( which i judge not meet to mention ) wherein i suffered conscientiously ) all streams of wonted supplyes being stopt , the waters of relief for my self and family did run low ▪ i went to bed with some staggerings and doubtings of the fountains letting out it self for our refreshing ; but e're i did awake in the morning , a letter was brought to my bed side , which was signed by a choice friend mr. anthony ash , which reported some unexpected breakings out of gods goodness for my comfort . these are some of his lines — your god who hath given you an heart thankfully to record your experiences of his goodness , doth renew experiences for your encouragement . now i shall report one , which will raise your spirit toward the god of your mercies . whereupon he sweetly concludes , one morsel of gods provision , especially when it comes in unexpected and upon prayer , when wants are most , will be more sweet to a spirituall relish , than all former enjoyments were . ( 3. ) the wisdom of providence in our provisions . and this is discovered in two things : ( 1. ) in proportioning the quantity , not satisfying our extravagent wishes , but answering our real needs ; consulting our wants , not our wantonness , phil. 4. 19. my god shall supply all your wants ; and this hath exactly suited the wishes of the best and wisest men , who desired no more at its hand . so. jacob , gen. 28. 20. and agur , prov. 30. 8 , 9. wise providence considers our condition as pilgrims and strangers , and so allots the vjaticum provision , that is needful for our passage home . it knows the mischievous influence of fulness and redundancy upon most men , though sanctified ; and how apt it is to make them remiss , and forgetful of god , deut. 6. 12. that their hearts , like the moon , suffers an eclipse when it is at the full ; and so ●a●ts and orders all to their best advantage ( 2. ) it s wisdom is much discovered in the manner of dispensing our portion to us . it many times suffers our wants to pinch hard , and many scars to arise , out of design to magnifie the care and love of god in the supply , deut. 8. 3. providence so orders the case , that faith and prayer coming betwixt our wants and supplies , the goodness of god may be the more magnified in our eyes thereby . and now let me beg you to consider the good hand of providence , that hath provided for , and suitably supplyed you and yours all your dayes , and never failed you hitherto : and labour to walk suitably to your experiences of such mercies . in order whereunto , let me press a few suitable cautions upon you . beware , that you forget not the care and kindness of providence which your eyes have seen in so many fruits and experiences thereof . it was gods charge against israel , psal. 106. 3. that they soon forgat his wondrous works . a bad heart and a slippery memory , deprive men of the comfort of many mercies , and defraud god of the glory due for them . do not distrust providence in future exigencies . thus they did , psal. 78. 20. behold , he smote the rock , that the waters gushed out , and the streams overflowed : can he give bread also ? can he provide flesh for his people ? how unreasonable and absurd are these queries of unbelief , especially after their eyes had seen the power of god in such extraordinary effects ? do not murmur and regret under new straits . this is a vile temper ; and yet how incident to us , when wants press hard upon us ! ah! did we but rightly understand what the demerit of sin is , we would rather admire the bounty of god , than complain of the strait-handedness of providence . and if we did but consider , that there lyes upon god no obligation of justice or gratitude to reward any of our duties , it would cure our murmurs , gen. 32. 10. do not shew the least discontent at the lot and portion providence carves out to you . o that you would be well pleased and satisfied with all its appointments . say as psal. 16. 6. the lines are fallen unto me in pleasant places ; yea , i have a goodly heritage . surely that is best for you , which providence hath appointed , and one day you your selves will judge it so to be . do not neglect prayer when straits befall you . you see it's providence dispenses all , you live upon it ; therefore apply your selves to god in the times of need . this is evidently included in the promise , isa. 41. 17. as well as expressed in the command , phil. 4. 6. remember god , and he will not forget you . do not distract your hearts with sinful cares , matth. 6. 25 , 26. consider the fowls of the air , ( saith christ ) not the fowls at the door , that are daily fed by hand ; but those of the air , that know not where to have the next meal ; and yet god provides for them . remember your relation to christ , and his engagements by promise to you , and by these things work your hearts to satisfaction and content with all the allotments of providence . the eighth performance of providence . viii . the next great advantage and mercy the saints receive from the hand of providence , is in their preservatjon from the snares , and temptatjons of sin , by its preventing care over them . that providence wards off many a deadly stroke of temptation , and puts by many a mortal thrust which satan makes at our souls , is a truth as manifest as the light that shineth . this is included in that promise , 1 cor. 10. 13. god will with the temptatjon make a way to escape , that ye may be able to bear it . providence gives an out-let for the souls escape , when it is shut up into the dangerous straits of temptation . there are two eminent wayes whereby the force and efficacacy of temptation is broken in believers . one is by the operation of internal grace , gal. 5. 17. the spirit lusteth against the flesh ; so that ye cannot do the things that ye would ( i. e. ) sanctification gives sin a miscarrying womb after it hath conceived in the soul. the other way , is by the external working of providence ; and of this i am here engaged to speak . the providence of god is the great obex and hinderance to a world of sin , which else would break forth like an overflowing flood from our corrupt natures . it prevents abundance of sin , which else wicked men would commit , gen. 19. 11. the sodomites were greedily pursuing their lusts : god providentially hinders it , by smiting them blind . jeroboam intends to smite the prophet ; providence interpos'd , and wither'd his arm , 1 kings 13. 4. thus you see , when wicked men have contrived , and are ready to execute their wickedness , providence claps on its manacles , that their hands cannot perform their enterprises , as it is job 5. 12. and so much corruption there remains in good men , that they would certainly plunge themselves under much more guilt than they do , if providence did not take greater care of them than they do of themselves : for though they make conscience of keeping themselves , and daily watch their hearts and wayes , yet such is the deceitfulness of sin , that if providence did not lay blocks in their way , it would ( more frequently than it doth ) entangle and defile them . and this it doth divers wayes . ( 1. ) sometimes by stirring up others to interpose with seasonable counsels , which effectually disswade them from prosecuting an evil design . thus abigail meets david in the nick of time , and disswades him from his evil purpose , 1 sam. 25. 34. and i find it recorded ( as on another account was noted before ) of that holy man mr. dod , that being late at night in his study , he was strongly moved ( though at an unseasonable hour ) to visit a gentleman of his acquaintance ; and not knowing what might be the design of providence therein , he obeyed , and went ; when he came to the house , after a ●ew knocks at the door , the gentleman himself came to him , and askt him , whether he had any business to him : mr. dod answered , no : but that he could not be quiet till he had seen him . o sir , ( reply'd the gentleman , ) you are sent of god at this hour , for just now ( and with that , takes the halter out of his pokcet , ) i was going to destroy my self . and thus was the mischief prevented . ( 2. ) sometimes by hindering the means and instruments , whereby the evil it self is prevented . thus , when good jehosaphat had joyned himself with that wicked king ahazjah , to build ships at ezjon-gaber to go to tarshish , god prevents the design , by breaking the ships with a storm , as you read , 2 chron. 20. 35 , 36 , 37. we find also in the life of mr. bolton , written by mr. bagshaw , that whilst he was in oxford , he had familiar acquaintance with mr. anderton , a good scholar , but a strong papist , who knowing mr. bolton's good parts , and perceiving that he was in some outward wants , took this advantage , and used many arguments to perswade him to be reconciled to the church of rome , and to go over with him to the english seminary , assuring him he should be furnished with all necessaries , and have gold enough . mr. bolton being at that time , poor in mind and purse , accepted the motion , and a day and place was appointed in lancashire , where they should meet and take shipping and be gone : but mr. anderton came not , and so he escaped the share . ( 3. ) sometimes by laying some strong affliction upon the body , to prevent a worse evil . and this is the meaning of hosea 2. 6. i will hedge up her way with thorns . thus basil was a long time exercised with a violent head-ach , which ( as he observed ) was used by providence to prevent lust. paul had a thorn in the flesh , a messenger of satan sent to busset him : and this affliction , whatever it was , was ordained to prevent pride in him , 2 cor. 12. 7. ( 4. ) sometimes sin is prevented in the saints , by the better information of their minds at the sacred oracles of god. thus , when sinful motions began to rise in david's mind , from the prosperity of the wicked , and his own afflicted state , and grew to that height , that he began to think , all he had done in the way of religion , was little better than lost labour ; he is set right again , and the temptation dissolved , by going into the sanctuary , where god shewed him how to take new measures of persons and things ; to judge them by their ends and issues , not their present appearances , psal. 73. 12 , 13 , 17. ( 5. ) and sometimes the providence of god prevents the sins of his people , by removing them out of the way of temptations by death . in which sense we may understand that text , isa. 57. 1. the righteous is taken away from the evil to come ; the evil of sin as well as sufferings . when the lord sees his people low spirited , and not able to grapple with strong tryals and temptations which are drawing on , it is with respect to them a merciful providence , to be disbanded by death , and set out of harms way . now consider , and admire the providence of god , o ye saints , who hath had more care of your souls , than ever ye had of them . had not the providence of god thus wrought for you in a way of prevention , it may be you had this day been so many magor missabibs . how was the heart of david melted under that preventing providence fore-mentioned in 1 sam. 25. 34. he blesses the lord , the instrument , and the counsel by which his soul was preserved from sin . do but seriously bethink your selves of a few particulars about this case . as , ( 1. ) how your corrupt natures have often impetuously hurried you on towards sin , so that all the inherent grace you had , could not withstand its force , if providence had not prevented it in some such method as you have heard , jam. 1. 14. every man is tempted when he is drawn away of his own lusts , and enticed . you found your selves but feathers in the wind of temptation . ( 2. ) how near you have been brought to the brink of sin , and yet saved by a merciful hand of providence . may you not say with him in prov. 5. 14. i was almost in the midst of all evil : or as psal. 73. 2. my feet were almost gone , my steps had well nigh slidden . o merciful providence ! that stept in so opportunely to your relief . ( 3. ) how many have been suffered to fall by the hand of temptations to the reproach of religion , and wounding of their own consciences , to that degree , that they have never recovered former peace again ; but lived in the world devoid of comfort to their dying day ? ( 4. ) how woful your case had been , if the lord had not mercifully saved you from many thousand temptations , that have assaulted you ? i tell you , you cannot estimate the mercies you possess by means of such providences . are your names sweet , and your consciences peaceful , two mercies as dear to you as your two eyes ? why surely , you owe them , if not wholly , yet in great measure , to the aids and assistances providence hath given you all along the way you have passed through the dangerous tempting world to this day . walk therefore suitably to this obligation of providence also : and see , ( 1. ) that you thankfully own it . don't impute your escapes from sin to accidents , or to your own watchfulness or wisdom . ( 2. ) see that you tempt not providence on the other hand , by an irregular relyance upon its care over you , without taking all due care of your selves . keep your selves in the love of god , jude 21. keep your hearts with all diligence , prov. 4. 23. though providence keep you , yet it is in the way of your duty . the ninth performance of providence . ix . thus you see what care providence hath had over your souls , in preventing the spiritual dangers and miserjes that else would have befallen you in the way of temptatjons : in the next place i will shew you , that it hath been no less careful for your bodjes , and with how great tenderness it hath carrjed them in its arms through innumerable hazards ▪ and dangers also . he is called the keeper of israel that never slumbereth nor sleepeth , psal. 121. 4. the preserve of men , job . 7. 20. to display the glory of this providence before you , let us take into consideration , the perils into which the best of men sometimes fall , and the way and means by which providence preserves them in those dangers . there are manifold hazards into which we are often cast in this world. the apostle paul gives us a general account of his dangers , in 2 cor. 11. 26. and how great a wonder is it , that our life hath not been extinguished in some of those dangers we have been in ? for , ( 1. ) have not some of us fallen , and that often into very dangerous sicknesses and diseases , in which we have approached to the very brink of the grave ? and have or might have said with hezekjah , isa. 38. 10. i said in the cutting off of my dayes , i shall go to the gates of the grave : i am deprived of the residue of my years . have we not often had the sentence of death in our selves ? and our bodies at that time been like a leaky ship in a storm ( as one aptly resembles it ) that hath taken in water on every side , till it was ready to sink ? yet hath god preserved , careened , and lanched us out again as well as ever . oh what a wonder is it , that such a crazy body should be preserved for so many years , and survive so many dangers ! surely , it is not more admirable to see a venice-glass pass from hand to hand in continual use for forty or fifty years , and still to remain whole , notwithstanding many knocks and falls it hath had . if you enjoy health or recover out of sicknesses , it is because he puts none of these diseases upon thee , or because he is the lord thy physicjan , exod. 125. 26. ( 2. ) and how many deadly dangers hath his hand rescued some of you from , in those years of confusion and publick calamity , when the sword was bathed in blood , and made horrid slaughter , when it may be , your lives were often given you for a prey ? this david put a special remarque upon , psal. 140. 7. o god the lord , the strength of my salvatjon ; thou hast covered my head in the day of battel . beza being in france in the first civil war , and there tossed up and down for two and twenty months , recorded six hundred deliverances from dangers in that space , for which he solemnly gave god thanks in his last testament . if the sword destroyed you not , it was because god did not give it a commission so to do . ( 3. ) many of you have seen wonders of salvation upon the deeps , where the hand of god hath been signally stretched forth for your rescue and deliverance . this is elegantly expressed in psal● 107. 23 , 24 ▪ 25 , 26 , 27. ( which i have * elsewhere opened at large ) concerning which , you may say in a proper sense , what the psalmist doth metaphorically , psal. 124. 1. & 4. if it had not been the lord who was on our side , then the waters had overwhelmed us , the stream had gone over our soul. to see men that have spent so many years upon the seas , ( where your lives have continually hanged in suspense before you ) attain to your years , when you could neither be reckon'd among the living nor the dead ( as seamen are not ) oh , what cause have you to adore your great preserver ! many thousands of your companions are gone down , and you yet here to praose the lord among the living . you have bordered nearer to eternity all you● dayes than others , and often been in eminent perils upon the seas , surely such , and so many salvations call aloud upon you for most thankful acknowledgements . ( 4. ) to conclude , how innumerable hazards and accidents , ( the least of which hath cut off others ) hath god carried us all through ! i think i may safely say , your privative and positive mercies of this kind are more in number than the hairs of your heads . many thousands of these dangers we never saw , nor were made particularly sensible of ; but though we saw them not , our god did , and brought us out of danger , before he brought us into fear . some have been evident to us , and those so remarkable , that we cannot think , or speak of them to this day , but our souls are freshly affected with those mercies . it is recorded of our famous jewell , that about the beginning of queen mary's reign , the inquisition taking hold of him in oxford , he fled to london by night ; but providentially losing the road , he escaped the inquisitors who pursued him : however , he fell that night into another eminent hazard of life , for wandering up and down in the snow , he fainted , and lay starving in the way , panting and labouring for life , at which time mr. latimer's servant found and saved him . it were easie to multiply examples in this kind , histories abounding with them ; but i think there are few of us , but are furnisht out of our own experience abundantly ; so that i shall rather chuse to press home the sense of these providences upon you , in order to a suitable return to the god of your mercies for them , than add more instances of this kind . to this purpose , i desire you seriously to weigh the following particulars . ( 1. ) consider what you owe to providence for your protection , by which your life hath been protracted unto this day , with the usefulness and comfort thereof . look abroad in the world , and you may daily see some in every place , who are objects of pity , bereaved by sad accidents of all the comforts of life , whilst in the mean time providence hath tenderly preserved you , keeping all your bones , so that not one of them is broken , psal. 34. 20. is not the elegant and comely structure of thy body spoiled , thy members d●storted , or made so many seats of torment , the usefulness of any part deprived ? why , this is because providence never quitted its hand of thee since thou camest out of the womb , but with a watchful eye and tender hand hath guarded thee in every place , and kept thee as its charge . ( 2. ) consider , how every member which hath been so tenderly kept , hath nevertheless been an instrument of sin against the lord ; and that , not only in the dayes of your unregeneracy , when ye yjelded your members as instruments of unrighteous●ess unto sin , ( as the apostle speaks in rom. 6. 13. ) but even since you gave them up in covenant unto the lord , as dedicated instruments to his service : and yet how tender hath providence been over them ! you have often provoked him to afflict you in every part , and lay penal evil upon every member that hath been instrumental in moral evil ; but o how great have his compassions been towards you , and his patience admirable ! ( 3. ) consider , what is the aim of providence in all the tender care it hath manifested for you ; why doth it protect you so assiduously , and suffer no evil to befall you ? is it not that you should imploy your bodies for god , and cheerfully apply your selves to that service he hath called you to ? doubtless , this is the end and level of these mercies ; for else to what purpose are they afforded you ? your bodies are a part of christs purchase , as well as your souls , 1 cor. 6. 19. they are committed to the charge and tutelage of angels , heb. 1. 14. who have performed many services for them . they are dedicated by your selves to the lord , and that upon the highest account , rom. 12. 1. they have already been the subjects of manifold mercies in this world , psal. 35. 10. and shall partake of singula● glory and happiness in the world to come , phil. 3. 21. and shall they not then be employed , yea , cheerfully worn out in his service ? how reasonable is it they should be so ? why are they so tenderly preserved by god , if they must not be used for god ? the tenth performance of providence . x. you have heard many and great things performe● for you by divine providence , in the former particulars ; but there is an eminent favour it bestows on the saints , which hath not yet been considered , and indeed is too little minded by us , and that is , the aid and assistance it gives the people of god in the great work of mortificatjon . mortification of our sinful affections and passions , is the one half of our sanctification , rom. 6. 11. dead indeed unto sin , but alive unto god. it 's the great evidence of our interest in christ. see gal. 5. 24. rom. 6. 5 , 6 , 7 , 8 , 9. it 's our safety in the hour of temptation . the corruptions in the world are through lust , 2 pet. 1. 4. our instrumental fitness for service , depends much upon it , 2 tim. 2. 21. john 15. 2. how great a service to our souls therefore must that be , by which this blessed work is carried on upon them ? now there are two means or instruments imployed in this work . the spirit , who effects it internally , rom. 8. 13. and providence , which assists it externally . the spirit indeed is the principal agent , upon whose operation , the success of this work depends ; and all the providences in the world can never effect it without him . but these are secondary and subordinate means , which by the blessing of the spirit upon them , have a great stroke in the work . how they are so serviceable to this end and purpose , i shall open in the following account . ( 1. ) more generally . the most wise god orders the dispensations of providence in a blessed subordination to the work of his spirit . there is a sweet harmony betwixt them in their distinct workings . they all meet in that one blessed issue which god hath by the counsel of his will directed them to , eph. 1. 11. rom. 8. 28. hence it is , that the spirit is said to be in , and order the motions of the wheels of providence , ezek. 1. 20. and so they move together by consent . now , one great part of the spirit 's internal work , being to destroy sin in the people of god ; see how conformable to his design external providences are steer'd and order'd in the following particulars . ( 1. ) there is in all the regenerate a strong propension and inclination to sin , and in that lyes a principal part of the power of sin . of this paul sadly complains , rom. 7. 23. but i see another law in my members ▪ warring against the law of my mind , and bringing me into captivity to the law of sin , which is in my members : and every believer daily ●inds it to his grief . o 't is hard , 't is hard to forbear those things that grieve god. god hath made an hedge about us , and fenced us against sin by his laws ; but there is a proneness in nature to break over the hedge , and that against the very reluctations of the spirit of god in us . now , see in this case , the concurrence and assistance of providence , for the prevention of sin ; look , as the spirit internally resists those sinful inclinations , so providence externally layes barrs and blocks in our way to hinder and prevent sin : and this is the meaning of those places lately cited , hosea 2. 6. & 2 cor. 12. 7. so job 33. 17 , 18 , 19. there is many a bodily distemper inflicted on this very score , to be a clog to prevent sin : oh bear them patiently upon this consideration . basil was ●orely grieved with an inveterate head-ach , he earnestly prayes , it might be removed ; god removed it : but no sooner was he freed of this clog , but he felt the inordinate motions of lust ; which made him pray for his head-ach again . so it might be with many of us , if our clogs were off . a question may be moved here , whether it be the genjus and property of a gracjous spirit , to forbear sin , because of the rod of afflictjon ? they have surely higher motives and nobler principles than these . this is the temper of a carnal and slavish spirit . indeed it is so , when this is the sole or principal restraint from sin : when a man abhorrs not sin , because of the intrinsick ●ilth , but only because of the troublesome consequents and effects . but this is vastly different from the case of the saints under sanctified afflictions ; for as they have high●r motives and nobler principles , so they have lower and more sensible ones too ; and these are , in their kind and place , very useful to them . ( 2. ) besides , you must know , that afflictions work in another way upon gracious hearts to restrain them from sin , or warn them against sin , th●n they do upon others . it is not so much the smart of the rod which they feel , as the tokens of gods displeasure , which affrights and scares them , job 10. 17. thous renewest thy witnesses against me , &c. and this is that which principally affects them . see psal. 6. 1. o lord , rebuke me not in thine anger , neither chasten me in thy hot displeasure : and jer. 10. 24. o lord , correct me , but with judgement , not in thine anger , lest thou bring me to nothing : and surely this is no low and common argument . ( 2. ) notwithstanding this double sence of gods command , and preventive afflictions , yet sin is too hard for the best of men : their corruptions carry them through all to sin . and when it is so , not only doth the spirit work internally , but providence also works externally in order to their reductjon . the wayes of sin are not only made bitter unto them , by the remorse of conscience , but by those afflictive rods upon the outward man , with which god also follows it ; and in both these respects , i find that place expounded , eccles. 10. 8. whoso breaketh an hedge , a serpent shall bite him . if , as some expound it , the hedge be the law of god , then the serpent is the remorse of conscience , and the sharp teeth of afflictjon , which he shall quickly feel , if he be one that belongs to god. the design and aim of these afflictive providences , is to purge and cleanse them from that pollution into which temptations have plunged them , isa. 27. 9. by this shall the iniquity of jacob be purged , and this is all the fruit , to take away his sin . to the same purpose is that place , psal. 119. 67. before i was afflicted i went astray , but now have i kept thy word . these afflictions have the same use and end to our souls , that frosty weather hath upon those clothes that are laid a bleaching ; they alter the hue , and make it whiter , which seems to be the allusion in those words , dan. 11. 35. and some of them of understanding shall fall to try them , and to purge , and to make them white . and here it may be querjed , upon what account afflictions are said to purge away the iniquities of the saints . is it not unwarrantable , and very dishonourable to christ , to attribute that to affliction , which is the peculiar honour of his blood ? it is confessed , that the blood of christ is the only lavatory , or fountain opened for sin , and that no afflictions how many , or strong , or continual soever they be , can in themselves purge away the pollution of sin , as we see in wicked men , who are afflicted and afflicted , and again afflicted ; and yet , nevertheless sinful : and the torments of hell , how extream , universal and continual soever they are , yet shall never fetch out the stain of one sin . but yet , this hinders not , but that a sancti●ied affliction , may in the efficacy and vertue of christs blood , produce such blessed effects upon the soul. though a cross without a christ , never did any man good , yet thousands have been beholden to the cross , as it hath wrought in the vertue of his death for their good . and this is the case of those souls that this discourse is concerned about . ( 3. ) we find the best hearts , if god bestow any comfortable enjoyment upon them , too ap● to be over-heated in their affections towards it ▪ and to be too much taken up with these outward comforts . this also sheweth the great power and strength of corruption in the people of god , and must by some means or other be morti●ied in them . this was the case of hezekjah , his heart was too much affected with his treasures ; so that he could not hide a vain-glorious temper , as you find isa. 39. 2. and so good david , psal. 30. 7. he thought his mountain , ( i.e. his kingdom , and the splendour and glory of his present state ) had stood so fast , that it should never be moved . the same good man , how did he let out his heart and affections upon his beautiful son absalom ? as appears by the doleful lamentation he made at his death , prizing him above his own life , which was a thousand times more worth than he . so jonah , when god raised up a gourd for him to shelter him from the sun , how excessively was he taken with it , and was exceedingly glad of it ? but will god suffer things to lye thus ? shall the creature pu●●oin , and draw away our affections from him ? no , this is our corruption , and god will purge it . and to this end he sends forth providence to smite those creatures , on which our affections are either inordinately or excessively let out , or else to turn them into rods , and smite us by them . ●s hezekjah too much pu●●ed up with his full exchequer ? why , those very babylonjans to whom he boasted of it , shall empty it , and make a prey of it , isa. 39. 6. is david hugging himself in a fond conceit of the stability of his earthly splendor ? lo , how soon god beclouds all , psal. 30. 7. is absalom doted on , and crept too far into his good fathers heart ? this shall be the son of his sorrow , that shall seek after his fathers life . is jonah so transported with his gourd ? god will prepare a worm to smite it , jonah 4. 6 , 7. how many husbands , wives and children hath providence smitten upon this very account ? it might have spared them longer , if they had been loved more regularly , and moderately . this hath blasted many an estate , and hopeful project ; and it is a merciful dispensation for our good . ( 4. ) the strength of our unmortified corruption shews it self in our pride , and the swelling vanity of our hearts when we have a name and esteem among men ; when we are applauded and honoured , when we are admired for any gift or excellency that is in us , this draws forth the pride of the heart , and shews the vanity that is in it . so you read , prov. 27. 21. as the ●ining pot for silver , and the ●urnace for ▪ gold , so is a man to his praise : ( i.e. ) as the ●ornace will discover what dross is in the metal when it is melted , so will praise and commendations , discover what pride is in the heart of him that receives them . this made a good man say , he that praises me , wounds me . and which is more strange , this corruption may be felt in the heart , even when the last breath is ready to expire . it was the saying of one of the german divines , when those about him recounted for his encouragement the many services he had done for god , auferte ignem ( saith he ) adhuc enim paleas habeo . take away the sire , for there is still the chaff of pride in me . to crucifie this corruption providence takes off the bridle of restraint from ungodly men , and sometimes permits them to traduce the names of gods servants , as shimei did david's . yea , they shall fall into disesteem among their friends , as paul did among the corinthjans ; and all this to keep down the swelling of their spirits at the sense of those excellencies that are in them : the design of these providences being nothing else , but to hide pride from man. yea , it deserves a special remarque , that when some good men have been engaged in a publick and eminent work , and have therein , it may be , too much sought their own applause , god hath withheld usual assistance at such times from them , and caused them to salter so in their work , that they have come off with shame and pity at such times , how ready and presential soever they have been at other times . it were easie to give divers remarkable examples to confirm this observation . but i pass on . ( 5. ) the corruption of the heart shews it self , in raising up great expectations to our selves from the creature , and projecting abundance of felicity and contentment from some promising and hopeful enjoyments we have in the world . this we find to have been the case of holy job in the dayes of his prosperity , job 28. 19. then i said , i shall dye in my nest , i shall multiply my dayes as the sand . but how soon were all these expecta●ions dasht by a gloomy providence , that benighted him in the noon-tide of his prosperity : and all this for his good , to take off his heart more fully from creature expectations . we often find , the best men to over-reckon themselves in worldly things , and over-act their confidences about them . they that have great and well-grounded expectations from heaven , may have too great and ungrounded expectations from the earth . but when it is so , it 's very usual for providence to undermine their earthly hopes , and convince them by experience how vain they are . thus haggai 1. 9. the peoples hearts were intently set upon prosperous providences , full harvests , and great increase ; whilst in the mean while no regard was had to the worship of god , and the things of his house ; therefore providence blasts their hopes , and brings them to little . ( 6. ) corruption discovers it self in dependance upon creature comforts , and sensible props . oh how apt are the best men , to lean upon these things , and stay themselves upon them ! thus did israel stay themselves upon egypt , as a feeble man would lean upon his staff ; but god suffered it both to fail them , and wound them , ezek. 29. 6 , 7 , 8. so for single persons , how apt are they to depend upon their sensible supports ? thus we lean on our relations , and the inward thoughts of our hearts are , that they shall be to us so many springs of comfort to refresh us throughout our lives ; but god will shew us by his providence our mistake and error in these things . thus an husband is smitten , to draw the soul of a wife nearer to god in dependence upon him , 1 tim. 5. 5. so for children , we are apt to say of this or that child , as lamech of noah , gen. 5 . 29. this same shall comfort us ; but the wind passes over these slowers and they are withered , to teach us , that our happiness is not bound up in these enjoyments . so for our estates , when the world smiles upon us , and we have got a warm nest , how do we prophesie of rest and peace in those acquisitions , minding , with good baruch , great things for our selves ; but providence by a particular or general calamity over-turns our projects , as jer. 45. 4 , 5. and all this to reduce our hearts from the creature , to god our only rest . ( 7. ) corruption discovers its strength in good men , by their adherence to things below , and lothness to go hence . this often proceeds from the engaging enjoyments and pleasant fruitions we have here below . providence morti●ies this inclination in the saints , ( 1. ) by killing those ensnaring comforts before-hand , making all or most of our pleasant things to dye before us . ( 2. ) by imbittering this world to us , by the troubles of it , ( 3. ) by making life undesirable , through the pains and infirmities we feel in the body , and so loosing our root , in order to our more easie fall by the fatal stroke . and thus i have finished the second general head ; but before i pass from this , i cannot but make a pause , and desire you with me , to stand in an holy amazement , and wonder at the dealings of god with such poor worms as we are ! surely god deals familiarly with men ! his condescensions to his own clay are astonishing ! all that i shall note at present about it , shall be under these three heads , wherein i find the matter of my present meditations summed up by the psalmist , psal. 144. 3. lord what is man , that thou t●kest knowledge of him ? or the son of man , that thou makest account of him ? and in this scripture you have represented , the immense and transcendent goodness of god , who is infinitely above us and all our thoughts , job 11. 7 , 8 , 9. canst thou by searching , find out god ? canst thou find out the almighty unto perfection ? it is as high as heaven ; what canst thou do ? deeper than hell ; what canst thou know ? the measure thereof is longer than the earth , and broader than the sea. 2 chron. 2. 6. the heaven and heaven of heavens cannot contain him . exod. 15. 11. he is glorious in holiness , fearful in praises , doing wonders . when the scripture speaks of him comparatively , see how it expresses his greatness , isa. 40. 15 , 16 , 17. behold the nations are as the drop of a bucket , and are counted as the small dust of the balance : behold he taketh up the isles as a very little thing . and lebanon is not sufficient to burn , nor the beasts thereof sufficient for a burnt-offering . all nations before him are as nothing , and they are accounted to him less than nothing and vanity . when the holjest men have addrest themselves to him , see with what humility and deep adoratjon they have spoken of him and to him ! isa. 6. 5. wo is me for i am undone , because i am a man of unclean lips , and i dwell in the midst of a people of unclean lips ; for mine eyes have seen the king the lord of hosts . nay , what aspects the very angels of heaven have of that glorjous majesty , you may see , ver. 2 , 3. each one had six wings , with twain ●e covered his face , and with twain he covered his feet , and with twain be did fly . and one cryed unto another , and said , holy , holy , holy is the lord of hosts ; the whole earth is full of his glory . the baseness , vileness and utter unworthiness of man , yea , the holiest and best of men before god , psal. 39. 5. verily every man , at his best estate , is altogether vanity . every man , take where you will : and every man in his best estate , or standing in his freshest glory , is , not only vanity , but altogether vanity . col adam col hebel , every man ●s every vanity . for do but consider the best of men in their extractjon , in their constitutjon , and in their outward conditjon . ( 1. ) in their extractjon , eph. 2. 3. by nature children of wrath even as others . the blood that ●uns in our veins , is as much tainted as theirs in hell. ( 2. ) consider them in their constitutjon and ●atural temper , and it is no better , yea , in many a worse temper than in reprobates : and though grace depose sin in them from the throne ; yet ▪ oh what offensive and god provoking corruptions daily break out of the best hearts ! ( 3. ) consider them in their outward conditjon , ●nd they are inferiour ( for the most part ) to ●thers , 1 cor. 1. 26 , 27 , 28 , &c. and matth. 1. 25. i thank thee o father ( saith christ ) that ●ou hast hid these things from the wise and prudent , ●nd hast revealed them unto babes . and now let us consider and admire , that ever his great and blessed god should be so much ●●ncerned as you have heard he is in all his pro●●dences about such vile despicable worms as ●●e are ! he needs us not , but is perfectly blessed ●nd happy in himself without us . we can add ●othing to him , job . 22. 2. can a man be profitable god ? no , the holiest of men add nothing to him ; yet , see how great account he makes of us . for , doth not his eternal electing love bespeak the dear account he made of us , eph. 1. 4 , 5. how ancient , how free , and how astonishing is this act of grace ! this is that design which all providences are in pursuit of , and will not rest till they have executed . doth not the gift of his only son out of his bosome speak this truth , that god makes great account of this vile thing man ? never was man so magnified before . if david could say , psal. 8. ● . when i consider the heavens the work of thy hands , the moon and stars which thou hast ordained , lord , what is man ? how much more may we say ? when we consider thy son , that lay in thy bosome , his infinite excellency , and unspeakable dearness to thee ; lord , what is man , that such a christ should be delivered to death for him ! for him , and not for fallen angels ! heb. 2. 16. for him when in a state of enmity with god! rom. 5. 8. doth not the assiduity of his providential care for us , speak his esteem of us ? isa. 27. 3. 〈◊〉 any hurt it , i will keep it night and day . h● withdraweth not his eye from the righteous , job ▪ 36. 7. no , not a moment all their dayes ; for did he so , a thousand mischiefs in that moment woul● rush in upon him , and ruine him . doth not the tenderness of his providenc● speak his esteem of us ? isa. 66. 13. as one whom his mother comforteth , so will i comfort you . he comforts his ( viz. by refreshing providences ) a● an indulgent mother her tender child . so isa ▪ 31. 5. as birds flying , viz. to their nests , when their young are in danger , so he defends his . no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenderness in the creature can shadow forth the tender bowels of the creator . doth not the variety of the fruits of his providence speak it ? lam. 3. 23. our mercjes are new every morning . see psal. 40. 5. it is a fountain from which do stream forth spiritual and temporal , ordinary and extraordinary , publick and personal mercies , mercies without number . doth not the ministration of angels in the providential kingdom speak it ? heb. 1. ult . are they not all ministring spirits sent forth , &c. doth not the providence , which this day calls us to celebrate the memory of , bespeak the great account god hath for his people ? o if not so , why had we not been given up as a prey to their teeth ! see psal. 124. if the lord had not been on our side , then wicked men , there compar'd to fire , water , wild beasts , had devoured us . o blessed be god for that teeming providence that hath already brought forth more than seventy years liberty and peace to the church of god. i shall move in behalf of this providence , that you would do by it , as the jows by their purim , esth. 9. 27 , 28. and the rather , because we seem now to be as near danger by the same enemy as ever since that time : and if such a mercy as this be forgotten , god may say as judges 10. 13. i will deliver you no more . the third general head. having proved the concernments of the people of god to be conducted by the care of special providence , and given instances in the ten last named heads , what influence providence hath upon those interests and concerns of theirs among the rest ; we come in the next place , to prove it to be the duty of the people of god , to reflect upon these performances of providence for them , at all times ; but especially in times of straits and troubles . this i will evidence to be your unquestionable duty , by the following particulars . this is our duty , because god hath expresly commanded it , and called his people to make the most serious reflections , and animadversions upon his works , whether of mercy or judgement . so when that dreadfullest of all judgements was executed upon his professing people for their apostasie from god , and god had removed the symbols of his presence from among them , the rest are bid to go , ( i.e. ) by their meditations , ( to send at least their thoughts ) to shiloh , and see what god did to it , jer. 7. 12. so for mercies , god calls us to consider and review them , micah 6. 5. remember o my people from shittim unto gilgal , that ye may know the faithfulness of the lord : q. d. if you reflect not upon that signal providence , my faithfulness will be covered , and your unfaithfulness discovered . so for gods works of providence about the creatures , we are called to consider them , that we may prop up our faith by those considerations for our own supplies , matth. 6. 28. consider the fowls and lillies . it 's plain , that this is our duty , because the neglect of it is every where in scripture condemned as a sin . to be of an heedless inobservant temper is very displeasing to god ; and so much appears by that scripture , isa. 26. 11. lord when thy hand is lifted up they will not see . nay , it is a sin , which god threatens and denounces woe against in his word , psal. 28. 4 , 5. and isa. 5. 12 , 13. yea , god not only threatens , but smites men with visible judgements for this sin , job 34. 26 , 27. and for this end and purpose it is , that the holy ghost hath affixed those notes of attention to the narratives of the works of providence in scripture : all which do invite and call men to a due and deep observation of them . so in that great and celebrated work of providence , in delivering israel out of egyptjan bondage , you find a note of attentjon twice affixed to it , exod. 3. 2 , 9. so when that daring enemy rabsheka ( that put hezekjah and all the people into such a consternation ) was defeated by providence , there is a note of attentjon prefixt to that providence , 2 kings 19. ● . behold , i will send a blast upon him , &c. so when god glorifies his wisdom and power , in delivering his people from their enemies , and ensnaring them in the works of their own hands , a double note of attentjon is affixed to that double work of providence , psal. 9. 16. higgajon s●lah . so at the opening of every seal which contains a remarkable series or branch of providence , how particularly is attention commanded to every one of them , rev. 6. 1 , 2 , 3 , 4 , 5 , 6 , 7. come and see , come and see . all these are very useless and super●luous additions in scripture , if no such duty lyes upon us . see psal. 66. 5. without due observation of the work of providence , no praise can be rendered to god for any of them . praise and thanksgiving for mercies depend upon this act of observation of them , and cannot be performed without it . psalm 107. is spont in narratives of gods providential care of men . to his people in straits , ver. 4 , 5 , 6. to prisoners in their bonds , ver. 10 , 11 , 12. to men that lye languishing upon beds of sickness , ver. 17 , 18 , 19. to seamen upon the stormy ocean ▪ ver. 23 , &c. to men in times of famine , ver. 33. to ver. 40. yea , his providence is displayed in all those changes that fall out in the world , de●asing the high , and exalting the low , ver. 40 , 41. and at every paragraph men are still called upon to praise god for each of these providences : but ver. ult . shews you what a necessary ingredient to that duty , observation is . whos● it wi●e , and will observe these things ; even they shall understand● the loving kindness of the lord. so that of necessity , god must be defrauded● of his praise , if this duty be neglected . without this , we lose the usefulness and be●ne●it of all the works of god for us or others , which would be an unspeakable loss indeed to us . this is the food ▪ our ●aith lives upon in dayes of distress , psal. 74. 14. thou ●rakest the heads of levjathan in pjeces , and gavest him to be meat to the people inhabiting the wilderness ; ( i.e. ) food to their ●aith . from providences past , saints use to argue to fresh and new ones to come . so david , 1 sam. 17. 37. the lord that delivered me out of the paw of the lyon , and out of the paw of the bear , he will deliver me out of the hand of this philistin . so paul , 2 cor. 1. 10. who hath delivered , and in whom also we trust , that he will yet deliver . if these be forgotten o● not considered , the hands of ●aith hang down . see matth. 16. 9. how is it that ye do not remember ▪ neither consider ? this is a topick from which the saints have used to draw their arguments in prayer for new mercies . as moses , numb . 14. 19. when he prayes for continued or new pardon● for the people , he argues from what was past , as thou hast forgiven them from egypt until now . so the church , isa. 51. 9 , 10. argues for new providences upon the same ground moses pleaded for new pardons . it is a vile slighting of god ▪ not to observe what of himself he manifests in his providences . for in all providences , especially in some , he comes nigh to us . he doth so in his judgements , mal. 3. 5. i will come nigh to you in judgement . he comes nigh in mercies also , psal. 145. 18. the lord is nigh unto all them that call upon him , &c. yea , he is said to visit us by his providence when he corrects , hosea 9. 7. and when he saves and delivers , psal. 106. 4. these visitations of god preserve our spirits , job . 10. 12. and it is a wonderful condescension in the great god to visit us so o●ten , job 7. 18. every morning , and every moment . but not to take notice of it , is a vile and bruitish contempt of god , i●a . 1. 3. zeph. 3. 2. you would not do so by a man for whom you have any respect . it 's the character of the wicked , not to regard gods favours , isa. 26. 10. or frowns , jer. 5. 3. in a word ▪ men can never order their addresses to god in prayer , suitable to their conditions , without due observatjon of his providences . your prayers are to be suitable to your conditions : sometimes we are called to praise , sometimes to humiliation . in the way of his judgements you are to wait for him , isa. 26. 8. to prepare to meet him , zeph. 2. 1 , 2. amos 4. 12. now your business is , to turn away his anger which you see approaching . and sometimes you are called to praise him for mercies received , isa. 12. 1 , 2. but then you must first observe them . thus you find the matter of david's psalms still varied , according to the providences that befell him : but an inobservant heedless spirit can never do it . and thus you have the grounds of the duty briefly represented ; we pass on to the fourth general head. let us next ( according to our method proposed ) proceed to shew , in what manner we are to reflect upon the performances of providence for us . and certainly , it is not every slight and transient glance , nor every cold , historical , unaffecting rehearsal , or recognition of his providences towards you , that will pass with god , for a discharge of this great duty . no , no , it is another manner of business than the most of men understand it to be . o that we were but acquainted with this heavenly spiritual exercise ! how sweet would it make our lives ! how light would it make our burdens ! ah sirs ! you live estranged from the pleasure of the christian life , while you live in the ignorance or neglect of this duty . now to lead you up to this heavenly , sweet and profitable exercise , i will beg your attention to the following directions . the first direction . labour to get as full and through recognitjons of the providences of god about you from first to last , as you are able . o sill your hearts with the thoughts of him and his wayes . if a single act of providence be so ravishing and transporting , what would many such be , if they were presented together to the view of the soul ? if one star be so beautiful to behold , what is a constellatjon ? let your reflections therefore upon the acts and workings of providence for you , be full extensively and intensively . ( 1. ) let them be as extensively full as may be ▪ search backward into all the performances of providence throughout your lives . so did asaph in psal. 77. 11 , 12. i will remember the works of the lord : surely i will remember thy wonders of old : i will meditate of all thy works , and talk of thy doings . he laboured to recover and revive the ancient providences of god , mercies many years past , and suck a fresh sweetness out of them by new reviews of them . ah sirs , let me tell you , there is not such a pleasant history for you to read in all the world , as the history of your own lives , if you would but sit down , and record to your selves from the beginning hitherto , what god hath been to you , and done for you ; what signal manifestations , and out-breakings of his mercy , faithfulness and love , there have been in all the conditions you have past through : if your hearts do not melt before you have gone half through that history , they are hard hearts indeed . my father , the guide of my youth . ( 2. ) let them be as intensively full as may be . let not your thoughts swim like feathers upon the surface of the waters , but sink like lead to the bottom . the works of the lord are great , sought out of them that have pleasur● therein , psal. 111. 2. not that i think it feasible to sound the depth of providence by our short line , psal. 77. 19. thy way is in the sea , and thy path in the great waters , and thy footsteps are not known ; but it 's our duty to dive as far as we can ; and to admire the depth , when we cannot touch the bottom . it is in our viewing providences , as it was with elijah's servant , when he looked out for rain , 1 kings 18. 44. he went out once and viewed the heavens , and saw nothing ; but the● prophet bids him go again and again , ●and look upon the face of heaven seven times ; and when he had done so , what now , saith the prophet ? o now , saith he , i see a cloud rising like a mans hand ; and then , keeping his eye upon it intent , he sees the whole face of heaven covered with clouds . so you may look upon some providences once and again , and see little or nothing in them ; but look seven times , ( i. e. ) meditate often upon it , and you shall see its increasing glory , like that increasing cloud . there are divers things to be distinctly pondered , and valued in one single providence , before you can judge the amount and worth of it : as ( 1. ) the seasonableness of mercy may give it a very great value . when it shall be timed so opportunely , and ●all out in such a nick , as may make it a thousand fold more considerable to you than the same mercy would have been at another time . thus when our wants are suffered to grow to an extremity , and all visible hopes ●ail , then to have relief given in , wonderfully enhances the price of such a mercy , isa. 41. 17 , 18. ( 2. ) the peculjar care and kindness of providence to us , is a consideration which exceedingly heightens the mercy in it self , and endears it to us . so , when in general calamities upon the world , w● are exempted by the favour of providence , covered under its wings ; when god shall call to us in evil dayes , come my people , enter thou into thy chambers , as it is in isa. 26. 20 , 21. when such promises shall be fulfilled to us in times of want and famine , as psal. 33. 18 , 19. when others are abandoned and exposed to misery , who have every way as much , it may be much more visible security against it ; and yet they delivered up , and we saved : oh , how endearing are such providences ! psal. 91. 7 , 8. ( 3. ) the introductiveness of a providence , is of special regard and consideration , and by no means to be neglected by us . there are leading providences , which how slight and trivial soever they may seem in themselves , yet in this respect justly challenge the first rank among providential favours to us ; because they usher in a multitude of other mercies , and draw a blessed train of happy consequences after them . such a providence was that of jesse's sending david with provisions to his brethren that lay encamped in the army , 1 sam. 17. 17. and thus every christian may furnish himself out of his own stock of experience , if he will but reflect , and consider , the place where he is , the relations that he hath , and the way by which he was led into them . ( 4. ) the instruments imployed by providence for you , are of special consideration . and the finger of god is clearly seen by us when we pursue ●hat meditation . for , sometimes great mercies shall be conveyed to us by very improbable means , and more probable ones laid aside . a stranger shall be stirred up to do that for you , which your near relations in nature had no power or will to do for you . jonathan , a meer stranger to david , clave closer to him , and was more friendly and useful to him , than his own brethren , who despised and slighted him . ministers have found more kindness and respect from strangers , than their own people that are more obliged to them , mark 6. 4. a prophet ( saith christ ) is not without honour , save in his own countrey , and among his own kin , and in his own house . sometimes by the hands of enemjes , as well as strangers , rev. 12. 16. the earth helped the woman . god hath bowed the hearts of many wicked men , to shew great kindness to his people , acts 28. 2. sometimes god makes use of instruments for good to his people , who designed nothing but evil and mischief to them . thus joseph's brethren were instrumental to his advancement , in that very thing , wherein they designed his ruine , gen. 50. 20. ( 5. ) the design and scope of providence must not e●●ape our through consideration , what the aim and level of providence is . and truly this , of all others , is the most warming and melting consideration . you have the general account of the aim of all providences , in rom. 8. 28. and we know that all things work together for good , to them that love god. a thousand friendly hands are at work for them , to promote and bring about their happiness . o , this is enough to sweeten the bitterest providence to us , that we know it shall turn to our salvation , phil. 1. 19. ( 6. ) the respect and relatjon providence bears to our prayers , is of singular consideration , and a most taking and sweet meditation . prayer honours providence , and providence honours prayer . great notice is taken of this in scripture , gen. 24. 45. dan. 9. 20. acts 12. 12. you have had the very petitjons you asked of him . providences have born the very signatures of your prayers upon them . o how affectingly sweet are such mercies ! the second direction . in all your observations of providence , have a special respect to that word of god , which is fulfilled and made good to you thereby . this is a clear truth , that all providences have relation to the written word . thus solomon in his prayer , acknowledges , that the promises and providences of god went along step by step with his father david all his dayes ; and that his hand ( put there for his providence ) had fulfilled whatever his mouth had spoken , ● kings 8. 24. so joshuah in like manner acknowledges , that not one good thing had failed , of all the good things which the lord had spoken , jos. 23. 14. he had carefully observed what relation the works of god had to his word . he compared them together , and found an exact harmony . and so may you too , if you will compare them as he did . this i shall the more insist upon , because it is by some interpreters supposed to be the very scope of the text. for ( as was noted in the explication ) they supply and fill the sense with quae promisit , the things which he hath promised ; and so read the text thus , i will cry unto god most high , to god who performeth the things he hath promised , for me . now though i see no reason to limit the sense so narrowly , yet it cannot be denyed , but this is an especial part of its intendment . let us therefore in all our reviews of providence , consider , what word of god , whether it be of threatning , caution , counsel , or promise is at any time made good to us by his providences . and hereby a twofold excellent advantage will result to us . ( 1. ) this will greatly confirm to us the truth of the scripture , when we shall see its truth so manifest in the events . certainly had scripture no other seal or attestation , this alone would be an unanswerable argument of its divinity . when men shall find in all ages the works of god wrought so exactly according to this model , that we may say , as we have read or heard , so have we seen . o how great a con●irmation is here before our eyes ! ( 2. ) this will abundantly direct and instruct us in our present duties under all providences . we shall know hereby what we have to do , and how to carry our selves under all changes of conditions . you can learn the voice and ●rrand of the rod only from the word , psal. 94. 12. the word interprets the works of god. providences in themselves , are not a perfect guide . they often puzzle and entangle our thoughts ; but bring them to the word , and your duty will be quickly manifested , as psal. 73. 16 , 17. vntil i went into the sanctuary , then i understood their end : and , not only their end ; but his own duty , to be quiet in an afflicted condition , and not envy their prosperity . well then , bring those providences you have past through , or are now under , to the word ; and you will find your selves surrounded with a marvellous light ; and see the verification of the scriptures in them . i shall therefore here appeal to your consciences , whether you have not found these events of providence falling out agreeably in all respects with the word . the word tells you , that it is your wisdom and interest , to keep close to its rules , and the duties it prescribes , that the way of holiness and obedience , is the wisest way , deut. 4. 5 , 6. this is your wisdom . now , let the events of providence speak , whether this be true or not . certainly it will appear to be so , whether we respect our present comfort , or future happiness , both which we may see daily exposed by departure from duty , and secured by keeping close to it . let the question be asked of the drunkard , adulterer , or prophane swearer , when by sin they have ruined body , soul , estate and name , whether it be their wisdom to walk in those forbidden paths after their own lusts ? whether they had not better consulted their own interest and comfort , in keeping within the bounds and limits of gods commands ? and they cannot but confess , that this their way is their folly . what fruit ( saith the apostle ) had ye in those things , whereof you are now ashamed ? for the end of those things is death , rom. 6. 21. doth not the providence of god verifie upon them those threatnings that are written , in the experience of all ages ? prov. 23. 29. prov. 23. 21. prov. 5. 9. job 31. 12. prov. 5. 10. all which woes and miseries they escape , that walk in gods statutes . look upon the ruined estates and bodies you may every where see , and behold the truth of the scriptures evidently made good in those sad providences . the word tells you , that your departure from the way of integrity and simplicity , to make use of sinful policies , shall never profit you , 1 sam. 12. 21. prov. 3. 5. let the events of providence speak to this also ; ask your own experience , and you shall have a full confirmation of this truth . did you ever leave the way of simplicity and integrity , and use sinful shifts , to bring about your own designs , and prosper in that way ? certainly god hath cursed all the wayes of sin ; and whoever finds them to thrive with them , his people shall not . israel would not rely upon the lord , but trust in the shadow of egypt ; and what advantage had they by this sinful policy ? see isa. 30. 1 , 2 , 3 , 4 , 5. david used a great deal of sinful policy to cover his wicked fact ; but did it prosper ? see 2 sam. 12. 12. it is an excellent note of livy , consilja callida , primâ specje l●ta , tractata dura , eventu tristja . sinful policies in their first appearances , are pleasant and promising , in their management difficult , in their event sad . some by sinful wayes have gotten wealth ; but that scripture hath been verified in their experience , prov. 10. 2. treasures of wickedness profit nothing . either god hath blown upon it by a secret curse , that it hath done them no good , or given them such disquietness in their consciences , that they have been forced to vomit it up , e're they could find peace , job 11. 13 , 14 , 15. that which david gave in charge to solomon , hath been found experimentally true by thousands , 1 chron. 22. 12 , 13. that the true way to prosperity , is to keep close to the rule of the word . and that the true reason why men cannot prosper , is their forsaking that rule , 2 chron. 24. 20. it 's true , if god have a purpose to destroy a man , he may for a time suffer him to succeed and prosper in his sin , for his greater hardening , job 12. 6. but it is not so with those whom the lord loves ; their sinful shi●ts shall never thrive with them . the world prohibits your trust and con●idenc● in the creature , even the greatest and most powerful among creatures , psal. 14 6. 3. it tells us , that 't is better to trust in the lord , than in th●m , psal. 118. 8. it forbids our con●idence in those creatures that are most nearly ally'd , and related in the bonds of nature to us , micah 7. 5. it curseth the man that gives that relyance to the creature , which is due to god , jer. 17. 5. consult the events of providence in this case , and see , whether the word be not verified therein ? did you ever lean upon an egyptjan reed , and it did not break under you , and pierce as well as deceive you ? o how often hath this been evident in our experience ! whatsoever we have over-loved , idolized , and leaned upon , god hath from time to time broken it , and made us to see the vanity of it ; so that we find , the readiest course to be rid of our comforts , is to set our hearts inordinately or immoderately upon them ▪ for our god is a jealous god , and will not part with his glory to another . the world is full of examples of persons deprived of their comforts , husbands , wives , children , estates , &c. upon this account , and by this means . if jonah be over-joyed in his gourd , a worm is presently prepared to smite it . hence it is , that so many graves are opened for the burying of our idols out of our sight . if david say , my mountain shall stand strong , i shall not be moved ; the next news he shall hear , is of darkness and trouble , psal. 30. 6 , 7. o how true and faithful do we find these sayings of god to be ! who cannot put to his seal , and say , thy words are truth ? the word assures us , that sin is the cause and inlet of affliction and sorrow , and that there is an inseparable connection betwixt them , numb . 32. 23. be sure your sin will find you out : ( i. e. ) the sad effects and afflictions that follow it shall ●ind you out . so psal. 89. 30 , 31 , 32. if his sons forsake my law , i will visit their iniquitjes with rods . enquire now at the mouth of providence , whether this be indeed so , according to the reports of the word . ask but your own experiences , and you shall find , that just so providence hath ordered it all along your way . when did you grow into a secure , vain , carnal frame , but you found some rouzing , startling providence sent to awaken you ? when did you wound your consciences with guilt , and god did not wound you for it , in some or other of your beloved enjoyments ? nay , so ordinary is this with god , that from the observations of their own frames and wayes , many christians have fore-boded and pre●aged troubles at hand . i do not say , that god never afflicts his people , but for their sin ; for he may do it for their tryal , 1 pet. 4. 12. nor do i say , that god follows every sin with a rod ; for who then should stand before him ? psal. 130. 3. but this i say , that it's gods usual way , to visit the sins of his people with rods of affliction , and this in mercy to their souls . upon this account it was , that the rod of god was upon david in a long succession of troubles upon his kingdom and family , after that great prevarication of his , 2 sam. 12. 10. and if we would carefully search out the seeds and principles of those miseries under which we or ours do groan ; we should find them to be our own turnings aside from the lord , according to that jer. 2. 19. and jer. 4. 18. have not all these cautions , and threatnings of the word been exactly fulfilled by providence in your own experience ? who can but see the infallible truth of god in all that he hath threatned ! and no less evident is the truth of the promises to all that will observe how providence makes them good every day to us ; for consider , how great security god hath given to his people in the promises , that no man shall lose any thing by self-denyal for his sake . he hath told us , mark 10. 29 , 30. verily , i say unto you , there is no man that hath left house , or brethren , or sisters , or father , or mother , or wife , or children , or lands for my sake , and the gospels ; but he shall receive an hundred fold now in this time , houses , and brethren and sisters , and mothers , and children , and lands with persecutions , and in the world to come eternal life . though that vile apostate juljan derided this promise , yet thousands and ten thousands have experienced it , and do at this day stand ready to set their seal to it . god hath made it good to his people , not only in spirituals ; inward joy , and peace ; but even in temporals also : instead of natural relations who took care for them before , hundreds of christjans shall stand ready to assist and help them : so that though they have left all for christ , yet they may say with the apostle , 2 cor. 6. 10. as having nothing , and yet possessing all things . o the admirable care and tenderness of providence over those that for conscience sake have lest all , and cast themselves upon its immediate care ! are there not at this day to be found many so provided for , even to the envy of their enemies , and their own admiration ? who sees not the faithfulness of god in the promises , that hath but an heart to trust god in them ! the word of promise assures us , that whatever wants or straits the saints ●all into , their god will never leave them , nor forsake them , heb. 13. 5. that he will be with them in trouble , psal. 91. 15. consult the various providences of your life in this point , and i doubt not , but you will find the truth of these promises as often confirmed , as you have been in trouble . ask your own hearts , where , or when was it that your god forsook you , and left you to sink and perish under your burdens ? i doubt not , but most of you have been at one time or other plunged in difficulties , difficulties out of which you could see no way of escape by the eye of reason ; yea , such , as it may be , staggered your faith in the promise , as david's was , 1 sam. 27. 1. when he said , i shall one day perish by the hand of saul . all men are lyars , ( even samuel himself ) and yet notwithstanding all , we see him emerge out of that sea of trouble , and the promises made good in every tittle to him . the like doubtless you may observe in your own cases . ask your own souls the question , and they will satisfie it . did god abandon and cast you off in the day of your straits ? certainly you must belye your own experience , if you should say so . 't is true , there have been some plunges and difficulties you have met with , wherein ( 1. ) you could see no way of escape , but concluded you must perish in them . ( 2. ) difficulties that have staggered your faith in the promises , and made you doubt , whether the fountain of all-sufficiency would let out it self for your relief . ( 3. ) yea , such difficulties as have provoked you to murmuring and impatience , and thereby provoked the lord to forsake you in your straits ; but yet you see he did not . he hath either ( 1. ) strengthened your back to bear , or ( 2. ) lightened your burden , or ( 3. ) opened an unexpected door of escape , according to that promise , 1 cor. 10. 13. so that the evil which you feared , came not upon you . you read , that the word of god is the only support and relief to a gracious soul in the dark day of affliction , psal. 119. 50 , 92. — 2 sam. 23. 5. that for this very purpose it was written , rom. 15. 4. no rules of moral prudence , no sensual remedies can perform that for us , which the word can do . and is not this a sealed truth , attested by a thousand of undenyable experiences ? hence have the saints fetcht their cordjals , when fainting under the rod. one word of god can do more , than ten thousand words of men to relieve a distressed soul. if providence have at any time directed you to such promises , as either assure you that the lord will be with you in trouble , psal. 91. 15. or that encourage you from inward peace , to bear cheerfully outward burdens , john 16. 33. or satisfie you of gods tenderness and moderation in his dealings with you , isa. 27. 8. or that you shall reap blessed fruits from them , rom. 8. 28. or that clear up your interest in god , and his love under your afflictions , 2 sam. 7. 14. oh , what sensible ease and relief ensues ! how light is your burden , compared with what it was before ! the word tells us , that there is no such way to improve our estates , as to lay them out with a cheerful liberality for god ; and that our withholding our hands , when god and duty calls to distribute , will not be for our advantage . see prov. 11. 25. isa. 32. 8. prov. 19. 17. prov. 11. 24. consult providence now , and you shall find it in all respects according to the report of the word . o how true is the scripture testimony herein ! there are many thousand witnesses now living , that can set their seals to both parts of this proposition . what men save ( as they count saving ) with one hand , providence scatters by another hand : and what they scatter abroad with a liberal hand and single eye for god , is surely repay'd to them or theirs . never did any man lose by distributing for god. he that lends to the poor foeneratur domino , as some expound that text , puts his money to interest to the lord. some have observed how providence hath doubled all they have laid out for god , in wayes unexpected to them . the word assures us , that the best expedient for a man to settle his own interest in the consciences and affections of men , is to direct his wayes , so as to please the lord , prov. 16. 7. and doth not providence confirm it ? this the three jews found by experience , dan. 3. 28 , 29. and so did danjel , chap. 6. v. 20 , 21 , 22. this kept up john's reputation in the conscience of herod , mark 6. 20. so it fell out , when constantjus made that exploratory decree ; those that were conscientious were preferred , and those that changed their religion , expelled . never did any man lose at last by his fidelity . the written word tells us , that the best expedient to inward peace and tranquillity of mind under puzzling and distracting troubles , is to commit our selves and our case to the lord ; so you read , psal. 37. 5 , 6 , 7. and prov. 16. 3. and as you have read in the word , so you have found it in your own experience . oh , what a burden is off your shoulders , when you have resigned the case to god● then doth providence issue your affairs comfortably for you . the difficulty is soon over , when the heart is brought to this . thus you see , how scriptures are fulfilled by providence in these few instances i have given of it . compare them in all other cases , and you shall find the same : for all the lines of providence lead from the scripture , and return thither again , and do most visibly begin and end there . the fourth direction . in all your reviews and observations of providence , be sure that you ●ye god as the author or orderer of them all , prov. 3. 6. in all the comfortable providences of your lives , ●ye god as the author or donor of them . remember he is the father of mercjes , that begets every mercy for you , 2 cor. 1. 3. the god of all comfort , without whose order no mercy or comfort can come to your hands . and think it not enough thus to acknowledge him in a general way ; but when you receive mercies , take special notice of the following particulars . ( 1. ) eye the care of god for you , 1 pet. 5. 7. he careth for you . your father knows you have need of these things , matth. 6. 32. it is but to acquaint him what you want , and your wants are supplyed , phil. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , torture not your selves about it : you have a father that cares for you . ( 2. ) eye the wisdom of god , in the way of dispensing his mercies to you , how suitably they are ordered to your condition , and how seasonably . when one comfort is cut off and removed , another is raised up in its room . thus isaac was comforted in rebecka after his mothers dea●h , gen. 24. 67. ( 3. ) eye the free grace of god in them , yea , see riches of grace in every bequest of comfort to so vile and unworthy creatures as you are . see your selves over-topt by the least of all your mercies , gen. 32. 10. i am not worthy of the least , said jacob. ( 4. ) eye the condescension of god , to your requests for those mercies , psal. 34. 6. this is the sweetest bit in any enjoyment , in which a man can sensibly relish the return and answer of his prayers , and greatly inflames the souls love to god , psal. 116. 1. ( 5. ) eye the design and end of god in all your comforts . know that it is not sent to satisfie the cravings of your sensual appetite , but to quicken and enable you for a more cheerful discharge of your duty , deut. 28. 47. ( 6. ) eye the way and method in which your mercies are conveyed to you . they all slow to you through the blood of christ and covenant of grace , 1 cor. 3. 22 , 23. mercies derive their sweetness from the channel through which they run to us . ( 7. ) eye the distinguishing goodness of god , in all the comfortable enjoyments of your lives . how many thousand better than you , are denyed those comforts ? see heb. 11. 37. ( 8. ) eye them all as comforts appointed to refresh you in your way to far better and greater mercies than themselves . the best mercies are still reserved till last , and all these are introductive to better . in all the sad and afflictive providences that befall you , eye god as the author and orderer of them also . so he represents himself to us , jer. 18. 11. behold , i create evil , and devise a device against you . and amos 3. 6. is there evil in the city , and the lord hath not done it ? more particularly , set before you the soveraignty of god. eye him as a being infinitely superiour to you , at whose pleasure , you , and all you have is , psal. 115. 3. which is the most conclusive reason and argument of submission , psal. 46. 10. for if we , and all we have , proceeded from his will , how equal is it , that we be resigned up to it ? it is not many years agone since we were not , and when it pleased him to bring us upon the stage of action , we had no liberty of indenting with him , on what ●erms we would come into the world ; or refuse to be , except we might have our being on such terms as we desired . his soveraignty is gloriously displayed in his eternal decrees and temporal providences . he might have put you into what rank of creatures he pleased . he might have made you the most despicable creatures , worms or toads : or , if men , the most vile , abject and miserable among men : and when you had run through all the miseries of this life , have damned you to eternity , made you miserable for ever , and all this without any wrong to you . and shall not this quiet us under the common afflictions of this life ? set the grace and goodness of god before you in all afflictive providences . o see him passing by you in the cloudy and dark day , proclaiming his name , the lord , the lord merciful and gracjous . there are two sorts of mercies that are seldom eclipsed by the darkest affliction that befalls the saints in their temporal concerns , sc. sparing mercy in this world , and saving mercy in that to come . it is not so bad now as it might , and we deserved it should be , and it will be better herea●t●r . this the church observed , and reasoned her self quiet from it , lam. 3. 22. hath he taken some ? he might have taken all . are we afflicted ? it's mercy we are not destroyed . oh if we consider what temporal mercies are yet spared , and what spiritual mercies are bestowed , and yet continued to us , we shall find cause to admire mercy , rather than complain of severity . eye the wisdom of god in all your afflictions , behold it in the choice of the kind of your affliction , this , and not another : the time , now and not at another season : the degree , in this measure only , and not in a greater : the supports afforded you under it , not le●t altogether helpless : the issue to which it 's over ruled , it 's made to your good , not ruine . look upon all these , and then ask thy heart that question god askt jonah , dost thou well to be angry ? surely , when you consider all , what need you had of these rods , that your corruptions will require all this , it may be much more to mortifie them ; that without the perishing of these things , you might have perished for ever ; you will see great reasons to be quiet and well satisfied under the hand of god. set the faithfulness of the lord before you under the saddest providences . so did david , psal. 119. 75. this is according to his covenant faithfulness , psal. 89. 32. hence it is , that the lord will not withhold a rod when need requires it , 1. pet. 1. 6. nor will he forsake his people under the rod , when he in●licts it , 2 cor. 4. 9. oh what quietness will this breed ! i see my god will not lose my heart , if a rod can prevent it ; he had rather hear me groan here , than howl hereafter : his love is judicious , not fond : he consults my good , rather than my ease . eye the all-sufficjency of god in the day of affliction . see enough in him still , whatever be gone . here is the fountain still as full as ever , though this or that pipe be cut off , which was wont to convey somewhat of it to me . o christians , can't you make up any loss this way ? can't you see more in god , than in any or all the creature comforts you have lost ? with what eyes then do you look upon god ? lastly , eye the immutability of god. look on him as the rock of ages , james 1. 17. the father of lights , with whom is no varjableness , nor shadow of turning . eye jesus christ , as the same yesterday , to day and for ever . oh how quietly will you then behave your selves under the changes of providence ? it may be , two or three dayes have made a sad change in your condition : the death of a dear relation hath turned all things upside down : that place is empty where lately they were , as it is , job 7. 10. his place shall know him no more : well , but god is what he was , and where he was : time shall make no change upon him , as it is in isa. 40. 6 , 7 , 8. the grass withereth , the flower sadeth ; but the word of the lord abideth for ever . o how composing are those views of god to our spirits under dark provi● the fifth direction . lastly , work up your hearts to those frames , and exercise those affectjons which the several providences of god that are versant about you call for , eccles. 7. 14. suit your selves to answer the design and end of god in all providences . as there are various affections planted in your souls , so are there several graces planted in those affections , and several providences appointed to draw forth , and exercise these graces . when the providences of god are sad , and afflictive either upon the church in general , or your families and persons in particular , then it is seasonable for you to exercise godly sorrow and humility of spirit : for in that day , and by those providences god doth call to it , isa. 22. 12. micah 6. 9. now , sensitive pleasure and natural joy , is out of season , ezek. 21. 10. should we then make mirth ? if there be either ( 1. ) a silial spirit in us , we cannot be light and vain , when our father is angry ; or ( 2. ) if any real sense of the evil of sin which provokes gods anger , we must be heavy hearted when god is smiting for it ; or ( 3. ) if any sense and compassion for the miseries that sin brings upon the world , it will make us to say with david , psal. 119. 158. i beheld the transgressors and was grjeved . 't is sad to consider the miseries t●at they pull down upon themselves in this ●orld and that to come . ( 4. ) if there be any care in us to prevent utter ruine , and stop god in the way of his anger , we know this is the means to do it , amos 4. 12. how sad and dismal soever the face of providence be , yet still maintain spiritual joy and comfort in god under all . though there be no herd in the stall ( said habakuck , chap. 3. 17. ) yet will i rejoyce in the lord , i will joy in the god of my salvation . there are two sorts of comforts , natural and sensitive , divine and spiritual . there is a time when it becomes christjans to exercise both ; so hest. 9. 22. and there is a time when the former is to be suspended and laid by , psal. 137. 2. but there is no season , wherein spiritual joy and comfort in god is unseasonable , as appears by those scriptures , 1 thess. 5. 16. phil. 4. 4. this spiritual joy or comfort , is nothing else but the cheeriness of our heart in god , and the sense of our interest in him , and in his promises . and it 's sure , that no providence can render this unseasonable to a christian. let us suppose the most afflicted and calamitous state a christian can be incident to , yet , ( 1. ) why should sad providences make him lay by his comforts in god ? when as those are but for a moment , but these eternal , 2 cor. 4. 17. ( 2. ) why should we lay by our joy in god , upon the account of sad providences without , when at the very worst and lowest ebb , the saints have infinitely more cause to rejoyce , than to be cast down ? there 's more in one of their mercies to comfort them , than in all their troubles to deject them . all your losses are but as the loss of a farthing to a prince , rom. 8. 18. ( 3. ) why should they be sad , as long as their god is with them in all their troubles ? as christ said , matth. 9. 15. can the children of the bridegroom be sad , whilest the bridegroom is with them ? so say i , can the soul be sad , whilest god is with it ? oh methinks , that one promise , psal. 91. 15. i will be with him in trouble , should bear you up under all burdens . let them be cast down , that have no god in trouble to turn to . ( 4. ) why should they be sad , as long as no outward dispensation of providence , ( be it never so sad ) can be interpreted as a mark or sign of gods hatred or anger , eccl. 9. 2 , 3. there is one event to the righteous and wicked . indeed , if it were a signification of the lords wrath against a man , it would justifie our dejection ; but this cannot be so : his heart is full of love , whilest the face of providence is full of frowns . ( 5. ) why should we be cast down under sad providences , whilst we have so great security , that even by the hands of these providences god will do us good , and all these things shall turn to our salvatjon ? rom. 8. 28. by these god is but killing your lusts , weaning your hearts from a vain world , preventing temptations , and exciting your desires after heaven ; this is all the hurt they shall do you , and shall that sadden us ? ( 6. ) why should we lay by our joy in god , when as the change of our condition is so nigh ? it 's but a little while , and sorrows shall flee away : you shall never suffer more : god will wipe away all tears , revel . 7. 17. well then , you see there 's no reason upon the account of providence , to give up your joy and comfort in god. but if you will maintain it under all providences , then be careful ( 1. ) to clear up your interest in , and title to god. faith may be separated from comfort , but assurance cannot . ( 2. ) mortifie your inordinate affections to earthly things . this makes providences that deprive and cross us so heavy . mortifie your opinion and affection , and you sensibly lighten your affliction . it is strong affection that makes strong affliction . ( 3. ) dwell much upon the meditation of the lords near approach ; and then all these things will seem but trifles to you . let your moderation be known unto all men , the lord is at hand . exercise heavenly mindedness , and keep your hearts upon things eternal , under all the providences with which the lord exercises you in this world , gen. 6. 9. noah walked with god , yet met with as sad providences in his day , as any man that ever lived since his time . but alas ! we find most providences , rather stops , than steps in our walk with god. if we be under comfortable providences , how sensual , wanton and worldly do our hearts grow ! and if sad providences befall us , how dedolent or distracted are we ! and this comes to pass partly through the narrowness , but mostly , through the deceitfulness of our spirits . our hearts are narrow , and know not how to manage two businesses of such different natures , as earthly and heavenly matters are without detriment to one . pectora nostra duas curas non admittunt . but certainly such a frame of spirit is attainable that will enable us to keep on in an even and steddy course with god , whatever befall us . others have attained it , and why not we ? prosperous providences are for the most part a dangerous state to the soul. the moon never suffers an eclipse , but at full ; yet i●hosaphat's grace suffered no eclipse from the fulness of his outward condition , who had riches in abundance , and his heart was lifted up in the way of gods commandments , 2 chron. 17. 5 , 6. david ●s life was as full of cares , turmoils and incumbrances , as most men we read of ; yet how spiritual the temper of his heart was , that excellent book of psalms , ( which was mostly composed amidst those distractions ) will acquaint us . the apostles were cast into as great necessities , and suffered as hard things , as ever men did ; yet how raised and heavenly their spirits were amidst all , who sees not ? and certainly , if it were not possible to maintain heavenly-mindedness in such a state and posture of affairs , god would never exercise any of his people with such providences : he would never give you so much of the world to lose your hearts in the love of it , or so little to distract you with the cares of it . if therefore we were more deeply sanctified , and the tendencies of our hearts heaven-ward more ardent and vigorous ; if we were more mortified to earthly things , and could not but keep our due distance from them ; our outward conditions would not at this rate draw forth and exercise our inward corruptions , nor would we hazard the loss of so sweet an enjoyment as our fellowship with god is , for the sake of any concernment our bodies have on earth . under all providences maintain a contented heart with what the lord allots you , be it more or less of the things of this world . this grace must run parallel with all providences . learn how to be full , and how to suffer want , and in every state to be content , phil. 4. 12. in this duty all men are concerned at all times , and in every state , not only the people of god , but even the unregenerate also . i will therefore address some considerations proper to both . and first to the unregenerate , to stop their mouths from repining , and charging god ●oolishly , when providence crosses them . let them seriously consider these four things . ( 1. ) that hell and eternal damnation are the portion of their cup , according to the tenour of law , and gospel threatnings . whatsoever therefore is short of this is to be admired as the fruit of gods stupendious patience , and forbearance towards them . ah poor souls ! know you not , that you are men and women condemned to wrath by the plain sentence of the law ? mark 16. 16. john 3. 36. 2 thess. 1. 6 , 7. and if so , ●ure there are other matters to exercise your thoughts , desires , fears and cares about than these . alas ! if you cannot bear a frown of providence , a light cross in these things , how will you bear the everlasting burnings ! a man that is to lose his head to morrow , is not very solicitous what bed he lyes on , or how his table is ●urnisht the night before . ( 2. ) consider , though you be condemned persons , and have no promise to entitle you to any mercy ; yet there are very many mercies in your possession at this day . be your condition as afflictive as it will , is life nothing ? especially considering whither you must sink , when that thread is cut . are the necessary supports of life nothing ? doth not providence minister to you these things , though you daily disoblige it , and provoke god to send you to your own place ? but , above all , is the gospel and precious means of salvation nothing , by which you yet are in a capacity of escaping the damnation of hell ? o what would the damned say , if they were but put into your condition once more ? what , and yet fret against god , because every thing else suits not your desires ? ( 3. ) consider , that if ever you be rescued out of that miserable condition you are in , such cross providences , as these you complain of , are the most probable means to do it . alas ! prosperity and success is not the way to save , but destroy you , prov. 1. 32. you must be bound in fetters , and holden in cords of affliction , if ever your ear be opened to instruction , job 36. 8 , 9 , 10. wo to you , if you go on smoothly in the way in which you are , and meet with no crosses . ( 4. ) lastly , consider , all your troubles under which you complain , are pulled down upon your heads by your own sins . you turn gods mercies into sin , and then fret against god , because he turns your sins into sorrow . your wayes and doings procure these things to you . lay your hand therefore upon your mouth and say , why doth the living man complain , a man for the punishment of his sin , lam. 3. 39. but i must turn to the lords people , who have least pretences of all men to be dissatisfied with any of gods providences , and yet are but too frequently sound in that temper . and to them i shall offer the following considerations . ( 1. ) consider your spiritual mercjes and priviledges with which the lord jesus hath invested you , and repine at your lot of providence if you can . one of these mercies alone , hath enough in it to sweeten all your troubles in this world . when the apostle considered them , his heart was overwhelmed with astonishment ; so that he could not forbear in the midst of all his outward troubles to cry out , blessed be the god and father of our lord jesus christ , who hath abounded to us in all spiritual blessings , &c. eph. 1. 3. oh , who that sees such an inheritance setled upon him in christ , can ever open his mouth more to repine at his lot of providence ! ( 2. ) consider your sins , and that will make you contented with your lot. yea , consider two things in sin . ( 1. ) what it deserves from god , and ( 2. ) what it requires to mortifie and purge it in you . it deserves from god eternal ruine : the merit of hell is in the least vain thought . every sin forfeits all the mercies you have ; and if so , rather wonder your mercies are so many , than that you have no more . besides , you cannot doubt , but your corruptions require all the crosses , wants and troubles that are upon you , and it may be , a great deal more , to mortifie and subdue them . don't you find , after all the rods that have been upon you , a proud heart still , a vain and earthly heart still ? oh how many bitter potions are but necessary to purge out this tough malignant l●umour ! ( 3. ) consider how near you are to the change of your conditjon : have but a little patience , and all will be as well with you as your hearts can desire . it is no small comfort to the saints , that this world is the worst place that ever they shall be in : things will better every day with them . if the traveller have spent all his money , yet it doth not much trouble him , if he know himself within a few miles of his own home . if there be no candles in the house , we do not much matter it , if we are sure it 's almost break of day ; for then there will be no use for them . this is your case ; your salvatjon is nearer than when you beljeved , rom. 13. 11. i have done with the directive part of this discourse ; but before i pass to this fifth head , i judge it necessary to leave a few cautions to prevent the abuse of providence , and your miscarriages in your behaviour towards it . and first caution . if providence delay the performance of any mercy to you , that you have long waited and prayed for● yet see , that you despond not ; nor grow weary of wait●ing upon god for that reason . it pleases the lord oftentimes to try , and exercise his people thi● way , and make them cry , how long lord , ho● long ? psal. 13. 1 , 2. these delayes both upon spiritual and tempo●ral accounts are frequent , and when they befa●●us , we are too apt to interpret them as denyals and fall into a sinful despondency of mind , though● there be no cause at all for it , psal. 31. 12. lam. 3. 8. 44. it is not alwayes that the returns of prayer are dispatcht to us in the same hour they are asked of god ; yet sometimes it falls out so , isa. 65. 24. dan. 9. 23. but though the lord means to perform to us the mercies we desire ▪ yet he will ordinarily exercise our patience to wait for them ; and that for these reasons . ( 1. ) because our time is not the proper season for us to receive our mercies in . now the season of mercy is a very great circumstance that adds much to the value of it . god judges not as we do ; we are all in haste , and will have it now , numb . 12. 13. but he is a god of judgement , and blessed are they that wait for him , isa. 30. 18. ( 2. ) afflictive providences have not accomplished that design upon our hearts they were sent for , when we are so earnest and impatient for a change of them ; and till then the rod must not be taken off , isa. 10. 12. ( 3. ) the more prayers and searchings of heart come between our wants and supplies , our afflictions and reliefs , the sweeter are our reliefs and supplies thereby made to us , isa. 25. 9. this is our god , we have waited for him , and he will save us : this is the lord , we have waited for him , we will rejoyce and be glad in his salvatjon . this recompenses the delay , and payes us for all the expences of our patience . but though there be such weighty reasons for the stop and delay of refreshing comfortable providences ; yet we cannot bear it , our hands hang down and we faint , psal. 69. 3. i am weary of my crying , my throat is dry , mine eyes fail while i wait for my god. for alas ! we judge by sense and appearance , and consider not , that gods heart may be towards us ▪ whilst the hand of his providence seems to be against us . if things continue at one rate with us , we think our prayers are lost , and our hopes perished from the lord : much more when things grow worse and worse , and our darkness and trouble encreases , as usually it doth just before the break of day and change of our condition , then we conclude , god is angry with our prayers . see gideon's reply , judges 6. 13. this even staggered a moses's faith , exod. 5. 22 , 23. o what groundless jealousies and suspicions of god are found at such times in the hearts of his own children ! job 9. 16 , 17. psal. 77. 7 , 8 , 9. but this is our great evil , and to prevent it in future tryals , i will offer a few proper considerations in the case . the delay of your mercies , is really for your advantage . you read isa. 30. 18. the lord waits that he may be gracjous . what is that ? why , it 's nothing else but the time of his preparation of mercies for you , and your hearts for mercy , that so you may have it with the greatest advantage of comfort . the foolish child would pluck the apple while it 's green ; but when it 's ripe , it drops of its own accord , and is more pleasant and wholsome . it 's a greater mercy , to have an heart willing to refer all to god , and be at his dispose ; than to enjoy presently the mercy we are most eager and impatient for . in that god pleases you , in this you please god. a mercy may be given yo● as the fruit of common providence ; but such a temper of heart is the fruit of special grace ▪ so much as the glorifying of god is better than the content and pleasure of the creature , so much is such a frame better , than such a fruition . expected mercies are never nearer , than when the hearts and hopes of gods people are lowest . thus in their deliverance out of egypt , and babylon , ezek. 37. 11. so we have sound it in our own personal concerns : at evening time it shall be light , zach. 14. 7. when we look for increasing darkness , light ▪ arises . our unfitness for mercy , is the reason why they are delayed so long . we put the blocks into the way of mercy , and then repine , that they make no more haste to us , isa. 59. 1 , 2. the lords hand is not shortned , but our iniquitjes have separated betwixt him and us . consider , the mercies you wait for , are the fruits of pure grace , you deserve them not , nor can claim them upon any title of desert ; and therefore have reason to wait for them in a patient and thankful frame . consider , how many milljons of men as good as you by nature , are cut off from all hope and expectation of mercy for ever , and there remains to them nothing but a fearful expectatjon of wrath . this might have been your case ; and therefore be not of an impatient spirit under the expectations of mercy . second caution . pry not too curiously into the secrets of providence , nor suffer your shallow reason arrogantly to judge and censure its designs . there be hard texts in the works , as well as in the word of god. it becomes us modestly and humbly to reverence , but not to dogmatize too boldly and positively upon them : a man may easily get a strain by over-reaching . when i thought to know this ( saith asaph ) it was too wonder ful for me . i thought to know this , there was the arrogant attempt of reason , there he pryed into the arcana of providence ; but it was too wonderful for me , it was labor i●utilis , as calvin expounds it . he pryed so far into that puzzling mysterie of the afflictjons of the righteous , and prosperity of the wicked , till it begat envy towards them , and despondency in himself , psal. 73. v. 3. 13. and this was all he got by summoning providence to the bar of reason . holy job was guilty of this evil , and ingenuously ashamed of it , job 42. 3. i know , there is nothing in the word or in the works of god , that is repugnant to sound reason : but there are some things in both , which are opposite to carnal reason ; as well as above right reason ; and therefore our reason never shews it self more unreasonable , than in summoning those things to its bar , which transeend its sphere and capacity . manifold are the mischiefs which ensue upon this practice . by this we are drawn into an unworthy suspicion and distruct of the faithfulness of god in the promises . sarah laught at the tydings of the son of promise , because reason contradicted , and told her , it was natu●ally impossible , gen. 18. 13 , 14. hence comes despondency of mind , and saintness of heart under afflictive providences ; reason can discern no good fruits in them , nor deliverance from them , and so our hands hang down in a sinful discouragement , saying , all these things are against us , 1 sam. 27. 1. hence flow temptations to deliver our selves by indirect and sinful mediums , isa. 30. 15 , 16. when our own reason fills us with a distruct of providence , it naturally prompts us to sinful shifts , and there leaves us entangled in the snares of our own making . beware therefore you lean not too much to your own reasons and understandings . nothing is more plausible , nothing more dangerous . in other matters it is appointed the arbiter and judge , we make it so here , and therefore we are so di●●ident and distrustful notwithstanding the fullest security of the promises , whilest our reason stands by unsatisfied . the fifth head. having given direction for the due management of this great and important duty , what remains , but that we now set our hearts to it , and make it the constant work of every day throughout our lives ? o what peace , what pleasure , what stability , what holy courage and confidence would result from such an observation of providence as hath been directed to ! but alas ! we may say with reference to the voices of divine providence , as it is job 33. 14. god speaketh once , yea twice , yet man perceiveth it not . many a time providence hath spoken instructjon in duty , convictjon for iniquity , encouragement under despondency ; but we regard it not . how greatly are we all wanting to our duty , and comfort by this neglect ! it will be but needful therefore to spread before you , the loveliness and excellency of walking with god in a due and daily observation of his providences , that our souls may be fully engaged to it . first motive . and first , let me offer this , as a moving argument to all gracious souls ; that by this means you may maintain sweet and sensible communjon with god from day to day . and what is there desirable in this world , in comparison therewith ! thou lord hast made me glad through thy works : i will trjumph in the works of thy hands , psal. ●2 . 4. your hearts may be as sweetly and sensibly refresht by the works of gods hands , as by the words of his mouth . psal. 104. per totum is spent in the consideration of the works of providence , which so filled the psalmist's heart , that , by way of ejaculation , he expresses the effect of it , ver. 34. my meditatjon of him shall be sweet . communion with god properly and strictly taken , consists in two things ; viz. gods manifestation of himself to the soul , and the souls answerable returns to god. this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship we have here with god. now god manifests himself to his people by providences as well as ordinances ; neither is there any grace in a sanctified soul hid from the gracious influences of his providential manifestations . sometimes the lord manifests his displeasure and anger against the sins of his people in correcting and rebuking providences . his rods have a chiding voice , micah 6. 9. hear the rod and who hath appointed it . this discovery of gods anger kindly melts and thaws a gracious soul , and produces a double sweet effect upon it , namely , repentance for sins past , and due cautjon against future sins . ( 1. ) it thaws and melts the heart for sins committed . thus david's heart was melted for his sin , when the hand of god was heavy upon him in affliction , psal. 32. 4 , 5. thus the captive church , upon whom fell the saddest and most dismal providence that ever befell any of gods people in any age of the world ; see how their hearts are broken for sin under this severe rebuke , lam. 2. 17 , 18 , 19. and then , ( 2. for caution against sin for the time to come ; it 's plain , that the rebukes of providence leave that effect also upon gracious hearts , ezra 9. 13 , 14. psal. 85. 8. sometimes he cheers and comforts the hearts of his people with smiling and reviving providences , both publick and personal . there are times of lifting up as well as casting down by the hand of providence . the scene changes , the aspects of providence are very cheerful and encouraging ▪ their winter seems to be over : they put off their garments of mourning ; and then , ah , what sweet returns are made to heaven by gracious souls ! doth god lift them up by prosperity ? they also will lift up their god by praises . see psal. 18. title , and v. 1 , 2 , 3. so moses and the people with him , exod. 15. when god had delivered them from pharaoh , how do they exalt him in a song of thanksgiving , which for the elegancy and spirituality of it , is made an emblem of the doxologies given to god in glory by the saints ! rev. 15. 3. upon the whole , whatever effects our communion with god in any of his ordinances doth use to produce upon our hearts , the same we may observe to follow our conversing with him in his providences . for , it is usually found in the experience of all the saints , that in what ordinance or duty soever they ●ave any sensible communion with god , it naturally produces in their spirits a deep abasement and humiliation from the sense of divine condescensions to such vile poor worms as we are . thus abraham , gen. 18. 27. i am but dust and ashes . the same effect follows our converse with god in his providences . thus when god had in the way of his providence prospered jacob , how doth he lay himself at the feet of god , as a man overwhelmed with the sense of mercy ! see gen. 32. 5 , 10. and jacob said , i am not worthy of the least of all thy mercjes , and of all the truth which thou hast shewed thy servant ; for with my staff i passed over this jordan , and now am become two bands . thus also it was with david , 2 sam. 7. 18. who am i , and what is my fathers house , that thou hast brought me hitherto ! and i doubt not , but some of you have found the like frame of heart upon you , that these holy men here expressed . can you not remember when god lifted you up by providence , how you cast down your selves before him , and have been viler in your own eyes than ever ! why , thus do all gracious hearts ; what am i , that the lord should do thus and thus for me ! o that ever so great and holy a god should thus be concerned for so vile and sinful a worm ! ( 2. ) doth communion with god in ordinances , melt the heart into love to god ? cant. 2. 3 , 4 , 5. why , so doth the observation of his providences also . never did any man convers● with gods works of providenc● aright , but f●●nd his heart at some times melted into love to the god of his mercies , psal. 18. 1. compared with the title . when god had delivered him from the hand of saul , and all his enemies , he said , i will love thee o lord my strength . every man loves the mercies of god , but a saint loves the god of his mercies . the mercies of god , as they are the fewel of a wicked mans lusts , so they are fewel to maintain a good mans love to god ; not that their love to god is grounded upon these external benefits , not thine , but thee , o lord , is the motto of a gracious soul ; but yet these things serve to blow up the flame of love to god in their hearts , and they find it so . doth communion with god set the keenest edge upon the soul against sin ? you see it doth : and have a pregnant instance of it in moses , when he had been with god in the mount for forty dayes , and had there enjoyed communion with him ; when he came down and saw the calf the people had made ; see what an holy paroxysm of zeal and anger it cast his soul into , exod. 32. 19 , 20. why , the same effect you may discern to follow the saints converse with god in his providences . what was that which pierced the heart of david with such a deep sense of the evil of his sin , which is so abundantly manifested in psalm 51. throughout ? why , if you look into the title you shall find , it was the effect of what nathan had laid before him : and if you consult 2 sam. 12. 7 , 8 , 9 , 10. you shall find , it was the goodness of god manifested to him in the several endearing providences of his life , which in this he had so evilly requited the lord for , that broke his heart to pieces in the sense of it : and i doubt not , but some of us have some times found the like effects , by comparing gods wayes and our own together . doth communion with the lord enlarge the heart for obedience and service ? surely it is as oyl to the wheels , that makes them run of freely and nimbly their course . thus when isajah had obtained a special manifestation of god , and the lord askt , whom shall i send ? he presents a ready soul for the employment , isa. 6. 8. here am i , lord , send me . why , the very same effect follows sanctified providences , as you may see in jehosaphat , 2 chron. 17. 5 , 6. and in david , psal. 116. 12. o when a soul considers what god hath done for him , he cannot chuse but say , what shall i return ? how shall i answer these engagements ? and thus you see , what sweet communion a soul may have with god in the way of his providences . o that you would thus walk with him ! how much of heaven might be found on earth this way ! and certainly , it will never repent the lord he hath done you good , when his mercies produce such effects upon your hearts : he will say of every savour thus improved , it was well bestowed , and will rejoyce over you to do you good for ever . second motive . a great part of the pleasure and delight of the christjan life is made out of the observatjons of providence . it is said , psal. 111. 2. the works of the lord are great , sought out of all them that have pleasure therein : ( i. e. ) the study of providence is so sweet and pleasant , that it invites and allures the soul to search and dive into it . how pleasant is it to a well tempered soul to behold and observe , ( 1. ) the sweet harmony and consent of divine attributes in the issues of providence ! they may seem sometimes to jarr and clash , to part with each other , and go contrary wayes : but they only seem so to do ; for in the winding up , they alwayes meet and embrace each other , psal. 85. 10. mercy and truth have met together : righteousness and peace have kissed each other . it is spoken with an immediate reference to that signal providence of israels deliverance out of the babylonish captivity , and the sweet effect thereof : wherein the truth and righteousness of god in the promises , did as it were kiss and embrace the mercy and peace that was contained in the performance of them , after they had seemed for seventy years to be at a great distance from each other . for it is an allusion to the usual demonstrations of joy and gladness , that two dear friends are wont to give and receive , after a long absence and separation from each other : they no sooner meet , but they smile , embrace and kiss each other . even thus it is here . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be , ( and by some is ) rendered , have met us , and that also is true ; for when ever these blessed promises and performances meet and kiss each other , they are also joyfully embraced and killed by believing souls . there is , i doubt not , a mediate reference of this scripture to the messjah also , and our redemption by him : in him it is that these divine attributes which before seemed to clash and contradict one another in the business of our salvation , have a sweet agreement and accomplishment . truth and righteousness do in him meet with mercy and peace in a blessed agreement . what a lovely sight is this ! and how pleasant to behold ! o if with habbakuk , chap. 2. v. 3. we would but stand upon our watch-tower to take due observations of providence ; what rare prospects might we have ! i●uther understands it of the word of god , q. d. i will look into the word , and observe there how god accomplisheth all things , and brings them to pass , and how his works are the fulfilling of his word . others ( as calvin ) understand it of a mans own retiring thoughts and meditations , wherein a man carefully observes what purposes and designs god hath upon the world in general , or upon himself in particular , and how the truth and righteousness of god in the word work themselves through all difficulties and impediments , and meet in the mercy , peace and happiness of the saints at last . every believer ( take it in which sense you will , ) hath his watch-tower as well as h●bb●kuk : and give me leave to say , it 's an angelical employment to stand upon it , and behold the consent of gods attributes , the accomplishment of his ends , and our own happiness in the works of providence . for this is the very joy of the angels and saints in heaven , to see gods ends wrought out , and his attributes glorified in the mercy and peace of the church , rev. 14. 1 , 2 , 3. & 8. ( 2. ) and as it 's a pleasant sight to see the harmony of gods attributes , so it is exceeding pleasant to behold the resurrection of our own prayers and hopes as from the dead . why , this you may often see , if you will duly observe the works of providence towards you . we hope and pray for such and such mercies to the church , or to our selves ; but god delayes the accomplishment of our hopes , suspends the answer of our prayers , and seems to speak to us , as hab. 2. 3. for the visjon is yet for an appointed time , but at the end it shall speak and not lye : though it tarry , wait for it , because it will surely come , it will not tarry : but we have no patience to wait the time of the promise , our hopes languish and dye in the interim ; and we say with the despondent church , lam. 3. 18. our hope is perished from the lord ; but oh , how sweet and comfortable is it , to see these prayers fulfilled , after we have given up all expectation of them ! may we not say of them , as the scripture speaks of the restoration of the jews , it is even life from the dead . this was david's case , psal. 31. 22. he gave up his hopes and prayers for lost , yet lived to see the comfortable and unexpected returns of them . and this was the case of job , chap. 6. 11. he had given up all expectation of better dayes , and yet this man lived to see a resurrection of all his lost comforts with an advantage . think how that change and unexpected turn of providence affected his soul : it is with our hopes and prayers as with our alms , cast thy bread on the waters , for thou shalt find it after many dayes , eccles. 11. 1. or as it was with jacob , who had given ov●r all hopes of ever seeing his beloved joseph again , but when a strange and unexpected providence had restored that hopeless mercy to him again , oh how ravishing and transporting was it ? gen. 46. 29 , 30. ( 3. ) what a transporting pleasure is it , to behold great blessings and advantages to us wrought by providence , out of those very things that seemed to threaten our ruine or misery ? and yet by due observing the wayes of providence , you may to your singular comfort find it so . little did joseph think his transportation into egypt , had been in order to his advancement there ; yet he lived with joy to see it , and with a thankful heart to acknowledge it , gen. 45. 5. wait and observe , and you shall assuredly find that promise , rom. 8. 28. working out its way through all providences . how many times have you been made to say as david , psal. 119. 71. it is good for me that i have been afflicted . o what a difference have we seen betwixt our afflictions at our first meeting with them , and our parting from them ! we have entertained them with sighs and tears , but parted from them with joy , blessing god for them , as the happy instruments of our good . thus our fears and sorrows are turned into praises and songs of thanksgiving . ( 4. ) what unspeakable comfort is it for a poor soul , that sees nothing but sin and vileness in it self , at the same time to see what an high esteem and value the great god hath for him ! this may be discerned by a due attendance to providence , for there a man sees goodness and mercy following him through all his dayes , as it is psal. 23. 6. other men prosecute good , and it flyes from them , they can never overtake it ; but goodness and mercy follow the people of god , and they cannot avoid or escape it : it gives them chase day by day , and finds them out ; even when they sometimes put themselves by sin out of the way of it . in all the providences that befall them , goodness and mercy pursues them . o with what a mel●ing heart do they sometimes reflect upon these things ! and will not the goodness of god be discouraged from following me , notwithstanding all my vile a●●ronts and abuses of it in former mercjes ? lord , what am i , that mercy should thus pursue me , when vengeance and wrath pursue others as good by nature as i am ? it certainly argues the great esteem god hath of a man , when he thus follows him with sanctified providences ( whether they be comforts or crosses ) for his good . and so much is plain , from job 7. 18. lord what is man , that thou shouldst visit him every morning , and try him every moment ? certainly , gods people are his treasure , and by this it appears that they are so , that he withdraws not his eye from them , job 36. 7. i say not , that gods favour and respect to a man , may be concluded singly from his providences ; but sanctified providences may very much clear it to us : and when it doth so , it cannot but be matter of exceeding great joy . ( 5. ) to conclude , what is there in all this world , that can give a soul such joy and comfort , as to find himself by every thing set on and farthered in his way to heaven ! and yet this may be discerned , by an heedful attendance to the effects and issues of providences . how cross soever the winds and tides of providence at any time seem to us , yet nothing is more certain , than that they all conspire to hasten sanctified souls to god , and sit them for glory . st. paul knew , that both his bonds and the afflictions added to them should turn to , or ( as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports ) finally issue in his salvation , phil. 1. 19. not that in themselves they serve to any such purpose ; but as they are over-ruled and determined to such an end , through prayer , and the supply of the spirit of jesus christ. when prayer the external , and the spirit the internal means are joyned with them ; then afflictions themselves become excellent means to promote salvation . and have we not with joy observed , how those very things , that sense and reason tell us are opposite to our happiness , have been the most blessed instruments to promote it ? how hath god blessed crosses to mortifie corruptjon , wants to kill our wantonness , disappointments to wean us from the world ! o we little think , how comfortable those things will be in the review , which are so burdensome to present sense ▪ the third motive in the next place , i beseech you consider , what an effectual means the due observation of providence will be to over-power and suppress the natural atheism that is in your hearts . there is a natural seed of atheism in the best hearts , and this is very much nourished , by passing a rash and false judgement upon the works of providence . when we see wicked ones to prosper in the world , and godly men crushed and destroyed in the way of righteousness and integrity ; it may tempt us to think , there is no advantage by religion , and all our self-denyal and holiness , to be little better than lost labour . thus stood the case with good as●ph , psal. 73. 12 , 13. b●hold , these are the ungodly that prosper in the world , they increase in riches : and what doth the flesh in●er from thence ? why no less than the unprofitableness of the wayes of holiness , verily i have cleansed my heart in vain , and washed my hands in innocency . this irreligious inference carnal reason was ready to draw from the dispensations of outward prosperity to wicked men ; but now if we would he●dfully observe , either the signal retributions of providence to many of them in this world , or to all of them in the world to come ; o what a full confirmation is this to our faith ! psal. 9. 16. the lord is known by the judgements that he executeth . the fifty eighth psalm contains the characters of the most prodigious sinners , whose wickedness is aggravated , by the deliberation with which it 's committed , v. 2. by their habit and custom in it , v. 3. by their incorrigibleness and persistence in it , v. 4 , 5. and the providence of god is there invited to destroy their power , v. 6. and that either by a gradual and insensible consumption of them , v. 7 , 8. or , by a suddain and unexpected stroke , v. 9. and what shall the effects of such providences be to the righteous ? why , it shall be matter of joy , v. 10. and great confirmation to their faith in god , v. 11. verily there is a god that judgeth in the earth . and on the contrary , how convincingly clear are those providences , that demonstrate the being , wisdom , power , love and faithfulness of god , in the supporting , preserving and delivering of the righteous , in all their dangers , fears and difficulties ? in these things the lord shews himself to his people , psal. 94. 1. yea , he shews himself to spiritual eyes in these providences , as clearly , as the sun manifest● himself by his own beams of light , hab. 3. 3 , 4. his brightness was as the light , and he had borns coming out of his hands , and there was the hiding of his power . it 's spoken of the lords going forth for his people in their deliverance from their enemies : and then he had horns or rayes and beams of power and mercy coming out of his hands ; by his hands , are meant his providential administrations and dispensations , and the horns that came out of them , are nothing else but the glorious display of his attributes in those providences . how did god make himself known to his people in that signal deliverance of them out of egypt ? see exod. 6. 3. then he was known to them by his name jehovah , in giving being by his providences to the mercies promised . thus when christ shall give his people the last and greatest deliverance from antichrist , he shall shew himself to his people in a vesture dipt in blood , and his name shall be called , the word of god , rev. 19. 13. his name was the word of god before ; but then he was the word revealing and discovering the promises and truths of god ; now accomplishing and fulfilling them . that his name is near , his wonderful works declare , psal. 75. 1. but more particularly , let us bring it home to our own experience . it may be , we find our selves sometimes assaulted with atheistical thoughts : we are tempted to think god hath left all things below to the course and sway of nature , that our prayers reach him not , as it is lam. 3. 44. that he regards not what evils befall us . but , tell me saints , have you not enough at hand to stop the mouths of all such temptations ? o do but reflect upon your own experiences , and solemnly ask your own hearts , ( 1. ) have you never seen the all-sufficient god in the provisions he hath made for you and yours , throughout all the way that you have gone ! who was it that supplyed to you whatever was needful in all your straits ? was it not the lord ? 't is he that hath given bread to them that fear him , and hath been ever mindful of his covenant , psal. 111. 5. o do but consider the constancy , seasonableness , and at sometimes the extraordinariness of these provisions , and how they have been given in upon prayer , and shut your eyes if you can , against the convincing evidence of that great truth , job 36. 7. he withdraweth not his eye from the righteous . ( 2. ) have you not plainly discerned the care of god in your preservations from so many and great dangers as you have escaped and been carried through hitherto ? how is it , that you have over-lived so many mortal dangers , sicknesses , accidents , designs of enemies to ruine you ? it is i presume , beyond question with you , that the very finger of god hath been in these things , and that it is by his care alone , you have been preserved . when god had so signally delivered david from a dangerous disease and the plots of enemies against him , by this ( saith he ) i know thou favourest me , because mine enemy doth not trjumph over me , psal. 41. 11. he gathered from those gracious protections , the care god had over him . ( 3. ) have you not plainly discerned the hand of god , in the returns and accomplishments of your prayers ? nothing can be more evident than this , to men of observation , psal. 34. 4 , 5 , 6. i sought the lord , and he heard me , and delivered me from all my fears . they looked unto him and were lightned , and their faces were not ashamed . this poor man cryed , and the lord heard him , and saved him out of all his troubles . parallel to this , runs the experience of thousands and ten thousands of christians this day ; they know they have the petitions they asked of him . the mercy carries the very impress and stamp of the duty upon it . so that we can say , this is the mercy , the very mercy i have so often sought god about . o how satisfying , and convincing are these things ! ( 4. ) have you not evidently discerned the lords hand , in the guiding and directing of your paths , to your unforeseen advantage ? things that you never projected for your selves , have been brought about beyond all your thoughts . many such things are with god ; and which of all the saints hath not ●ound that word jer. 10. 23. verified by clear and undeniable experience ? the way of man is not in himself . i presume , if you will but look over the mercies you possess thi● day , you will find three to one , it may be ten to one thus wrought by the lord for you . and how satisfying beyond all arguments in the world are these experiences , that there is a god to whom his people are exceeding dear , a god that performeth all things for them ! ( 5. ) is it not fully convictive , that there is a god who takes care of you , in as much as you have found in all the temptations and difficulties of your lives his promises still fulfilled , and faithfully performed in all those conditions ? i appeal to your selves , if you have not seen that promise made good , psal. 91. 15. i will be with him in trouble ; and that 1 cor. 10. 13. god is faithful , who will not suffer you to be tempted above that you are able : but will with the temptatjon also make a way to escape , that ye may be able to bear it . have not these been as clearly made out by providence before your eyes , as the sun at noon day ? what room then is left for atheistical suggestions in your breasts ? the fourth motive . the recording and recognizing of the performances of providence , will be a singular support to faith in future exigencjes . this excellent use of it lyes full in the very eye of the text. there never befell david in all his troubles , a greater strait and distress than this ; and doubtless his faith had staggered , had not the considerations of former providence come in to its relief . from this topick faith argues , and that very strongly and conclusively . so did david's faith in many exigencies : when he was to encounter the champjon of the philistins , it was from former providence that he encouraged himself , 1 sam. 17. 37. and the apostle paul improves his experiences to the same purpose ; 2 cor. 1. 9 , 10. indeed the whole scripture is full of it : what christian understands not the exceeding usefulness of those experiences he hath had to relieve and enliven ? but i shall not satisfie my self with the common assertion , than which nothing is more tritc in the lips of professors : but will labour to shew you , wherein the great usefulness of our recorded experiences , for encouraging faith labouring under difficulties , consists . to this purpose , i shall desire the reader to ponder seriously these following particulars . how much advantage those things have upon our souls , which we have already felt and tasted , beyond those which were never relished by any former experience ? what is experience ? but the bringing down of the objects of faith to the dijudication and test of spiritual sense ? now when any thing hath been once tasted , felt and judged by a former experience , it is much more easily believed and received when it occurrs again . it 's much easier for faith to travel in a path that is well known to it , having formerly trod it , than to beat out a new one which it never trod , nor can see one step before it . hence it is , though there be a difficulty in all the acts of faith , yet scarce in any like the first adventure it makes upon christ ; and the reason lyes here , because in the subsequent acts it hath all its former experiences to aid and encourage it ; but in the first adventure it hath none at all of its own , it takes a path which it never knew before . to trust god without any tryal or experience , is a more noble act of faith ; but to trust him after we have often tryed him , is known to be more easie . o'tis no small advantage to a soul in a new plunge and distress , to be able to say , this is not the first time i have been in these deeps , and yet emerged out of them ! hence it was , that christ rub'd up his disciples memories with what providence had formerly wrought for them in a day of straits , matth. 16. 8 , 9 , 10 , 11. o ye of little faith , why reason ye among your selves , because ye have brought no bread ? do ye not yet understand , neither remember ? q. d. were yo never under any strait for bread before now ? is this the first difficulty that ever your faith combated with ? no , no , you have felt straits , and experienced the power and care of god in supplying them , before now ; and therefore i cannot but call you men of little faith ; for a very ordinary and small measure of faith , assisted with so much experience as you have had , would enable you to trust god. there is as much difference betwixt believing before , and after experience , as there is betwixt swimming with bladders , and our first venture into the deep waters without them . what a singular encouragement to faith do former experiences yield it , by answering all the pleas and objections of unbelief drawn from the object of faith ? now there be two things that unbelief stumbles at in god : one is his power , the other his willingness to help . ( 1. ) unbelief objects the impossibility of relief in deep distresses , psal. 78. 19. can god furnish a table in the wilderness ? can be give bread also ? can be provide flesh for his people ? o vile and unworthy thoughts of god! proceeding from our measuring the immense and boundless power of god , by our own line and measure : because we see not which way relief should come , we conclude , none is to be expected . but all these reasonings of unbelief are vanquisht by a serious reflection upon our own experiences : god hath helped , therefore he can , isa. 59. 1. his hand is not shortned : ( i. e. ) he hath as much power and ability as formerly . ( 2. ) unbelief objects against the will of god , and questions , whether he will now be gracious , though he hath formerly been so . but after so many experiences of his readiness to help , what room for doubting remains ? thus paul reasoned from the experience of what he had done , to what he would do , 2 cor. 1. 10. and so did david , 1 sam. 17. 36. indeed if a man had never experienced the goodness of god to him , it were not so heinous a sin to question his willingness to do him good ; but what place is left after such frequent tryals ? it gives great encouragement to faith , as it answers the objections of unbelief drawn from the subject . now these objections are of two sorts also . ( 1. ) such as are drawn from our great unworthiness . how ( saith unbelief ) can so sinful and vile a creature expect , that ever god should do this or that for me ? 't is true , we find he did great things for abraham , isaac , jacob , moses &c. but these were men of eminent holiness , men that obeyed god , and denyed themselves for him , and lived more in a day to his glory , than ever i did all my dayes . well , but what signifies all this to a soul , that under all its sensible vileness and unworthiness hath tasted the goodness of god as well as they ? as unworthy as i am , god hath been good to me notwithstanding : his mercy appeared first to me , when i was worse than i am now , both in conditjon and dispositjon ; and therefore i will still expect the continuance of his goodness to me , though i deserve it not . if when we were enemjes we were reconciled to god by the death of his son , how much more being reconciled , we shall be saved by his life ? rom. 5. 10. ( 2. ) such as are drawn from the extremity of our present condition , if troubles or dangers grow to an height , and we see nothing but ruine and misery in the eye of reason before us ; now umbelief becomes importune and trouble●ome to the soul ; now where are thy prayers , ●hy hopes , yea , where is now thy god ? but all this is easily put by and avoided , by ●onsulting our experiences in former cases . this is not the first time i have been in these straits , ●or the first time i have had the same doubts and despondencies ; and yet , god hath carried me ●hrough all , psal. 77. 7 , 8 , 9 , &c. this is it that suffers not a christian to unravel all his hopes in an hour of temptation . o how useful are these ●hings to the people of god! the fifth motive . the recognition of former providences will minister to your souls continual matter of praise and thanksgiving , which is the very employment of the angels in heaven , and the sweetest part of our lives on earth . see psal. 61. 7 , 8. if god will prepare mercy and truth for david , he will prepare praises for ●is god , and that daily . so psal. 71. 6. by thee have i been holden up from the womb , thou art he that took me out of my mothers bowels ; ( there mercies from the beginning are recognized . ) my praise shall be continually of thee : there the natural result of those recognitions is expressed . there be five things belonging to the praise of god , and all of them have relation to his providences exercised about us . ( 1. ) a careful observation of the mercles we receive from him , isa. 41. 17 , 18 , 19 , 20. this is fundamental to all praise : god cannot ●e glorified for the mercies we never noted . ( 2. ) a faithful remembrance of the favour ▪ received , psal. 103. 2. bless the lord , o my soul ▪ and forget not all his benefits . hence the lord brands the ingratitude of his people , psal. 106. 13. they soon forgat his works . ( 3. ) a due appreciation and valuation of every providence that doth us good , 1 sam. 12. 24. that providence that fed them in the wilderness with manna , was a most remarkable providence to them ; but they not valuing it at its worth , god had not that praise for it which he expected , numb . 11. 6. ( 4. ) the excitation of all the faculties and powers of the soul in the acknowledgement o● these mercies to us . thus david , psal. 103. 1● bless the lord , o my soul ; and all that is within m● bless his holy name . soul-praise is the very sou● of praise : this is the fat and marrow of that thank-offering . ( 5. ) a suitable retribution for the mercies received . this david was careful about , psal. 116. 1. and the lord taxes good hezekjah for the neglect of it , 2 chron. 32. 24 , 25. this consists in a full and hearty resignation of all to him , that we have received by providence from him : and in our willingness actually to part with all for him , when he shall remand it . thus you see , how all the ingredients to praise , have respect to providences . but more particularly i will shew you , that as all the ingredients of praise have respect to providence , so all the motives and arguments obliging and engaging souls to praise , are found therein also . to this end consider , how the mercy and goodness of god is exhibited by providence , to excite our thankfulness . ( 1. ) that the goodness and mercy of god is let out upon his people in his providences about them : and this is the very root of praise . it is not so much the possession that providence gives us of such or such comforts , as the goodness and kindness of god in the dispensing of them , that engages a gracious soul to praise , psal. 63. 3. because thy loving kindness is better than life , my lips shall praise thee . to give , maintain and preserve our life , are choice acts of providences : but to do all this in a way of grace and loving-kindness , this is far better than the gifts themselves : life is but the shadow of death without it : this is the mercy that crowns all other mercies , psal. 103. 4. it 's this a sanctified soul desires god would manifest in every providence about him , psal. 17. 7. and what is our praising of god else , but our shewing forth that loving-kindness , which he sheweth us in his providences ? psal. 92. 1 , 2. ( 2. ) as the loving-kindness of god manifested in providences , is a motive to praise ; so the free and undeserved savours of god , dispensed by the hand of providence , oblige the soul to praise . this was the consideration that melted david's heart into a thankful praising frame , even the consideration of the free and undeserved favours cast in upon him by providence , 2 sam. 7. 18. what am i ? o lord god : and what is my fathers house , that thou hast brought me hitherto ? ( i. e. ) raised me by providence from a mean condition to all this dignity : from following the ewes , to feed jacob his people , psal. 78. 70 , 71. o this is it that engages thankfulness , gen. 32. 10. ( 3. ) as the freeness of mercies dispensed by providence , engageth praise ; so the multitudes of mercies heaped this way upon us , strongly oblige the soul to thankfulness . thus david comes before the lord encompassed with a multitude of mercies to praise him , psal. 5. 7. we have our loads of mercies , and that every day , psalm 68. 19. o what a rich heap will the mercies of one day make , being laid together ! ( 4. ) as the multitudes of mercies dispensed by providence , oblige to praise ; so the tenderness of gods mercy manifested in his providence , leaves the soul under a strong obligation to thankfulness . we see what tender resentments the lord hath of all our wants , straits and burdens , psalm 103. 13. like as a father pitjeth his children , so the lord pitjeth them that fear him . he is full of bowels , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in james 5. 11. signifies . yea , there are not only bowels of compassion in our god , but the tenderness of bowels , like those of a mother to her sucking child , isa. 49. 15. he feels all our pains as if the apple of his eye were touched , zech. 2. 8. and all this is discovered to his people in the way of his providences with them , psal. 111. 2 , 3 , 4. o who of all the children of god hath not often found this in his providences ? and who can see it , and not be filled with thankfulness ? all these are so many bands clapt by providence upon the soul , to oblige it to a li●e of praise . hence it is , that the prayers of the saints are so full of thanksgivings upon these accounts : 't is sweet to recount them to the lord in prayer : to lye at this feet in an holy astonishment at his gracious condescensions to poor worms . the sixth motive . the due observatjon of providence will endear jesus christ every day more and more to your souls . christ is the channel of grace and mercy : through him are all the d●cursus & recursus gratiarum , all the streams of mercy that ●low from god to us , and all the returns of praise from us to god , 1 cor. 3. 21 , 22. all things are ours upon no other title , but our being his . now there be six things in providence , that are exceedingly endearing of the lord jesus christ to his people : and these are the most sweet and delicious parts of all our enjoyments . the purchase of all those mercies which providences convey to us , is by his own blood : for not only spiritual and eternal mercies , but even all our temporal ones , are the acquisition of his blood . look , as sin forfeited all , so christ restored all these mercies again to us by his death . sin had so shut up the womb of mercy , that had not christ made an attonement by his death , it could never have brought forth one mercy to all eternity for us . it is with him that god freely gives us all things , rom. 8. 32. heaven it self , and all things needful to bring us thither , among which , is principally included the tutelage and aid of divine providence : so that whatever good we receive from the hand of providence , we must put it upon the score of christs blood ; and when we receive it , we may say , 't is the price of blood : 't is a mercy rising up out of the death of christ : it cost him dear , though it come to me freely : it 's sweet in the possessjon , but costly in the acquisitjon . now this is a most endearing consideration : did christ dye , that these mercies might live ? did he pay his invaluable blood to purchase these comforts , that i possess ? o what transcendent , matchless love , was the love of christ ! you have known parents that have laid out all their stock of money to purchase estates for their children ; but when did you hear of any that spent the whole stock and treasure of their blood , to make a purchase for them ? if the life of christ had not been so afflictive and sad to him , ours could not have been so sweet and comfortable to us : 't is through his poverty we are enriched , 2 cor. 8. 9. these sweet mercies that are born of providence every day , are the fruits of the travel of his soul. the sanctification of all , is by our union with christ : 't is by vertue of our union with his person , that we enjoy the sanctified gifts and blessings of providence . all these are mercies additional to that great mercy christ , matth. 6. 33. they are given with him , as in rom. 8. 32. this is the tenure by which we hold them , 1 cor. 3. 21 , 22 , 23. look , what we lost in adam , is restored again with advantage in christ : immediately upon the fall , that curse , gen. 2. 17. seized upon all the miserable posterity of adam , and upon all their comforts , outward as well as inward ; and this still lyes heavy upon them : all that providence doth for them that are christless , is but to feed so many poor condemned wretches , till the sentence they are under , be executed upon them : it is indeed bountiful and open-handed to many of them ; and fills them with earthly comforts ; but not one special sanctified mercy is to be found among all their enjoyments : these gifts of providence do but deceive , defile and destroy them through their own corruptions , and for want of union with christ , prov. 1. 32. the prosperity of fools shall destroy them . but when a man is once in christ , then all providences are sanctified and sweet , tit. 1. 15. vnto the pure , all things are pure . a little that a righteous man hath , is better than the treasures of many wicked , psal. 37. 16. now christ becomes an head of influence , as well as of dominjon ; and in all things he consults the good of his own members , eph. 1. 22. the dispensation of all our comforts and mercies , is by his direction and appointment . it 's true , the angels are employed in the kingdom of providence , they move the wheels , ( i. e. ) are instrumental in all the revolutions in this lower world ; but still they receive directions and orders from christ , as you may see in that admirable scheme of providences , ezek. 1. 25 , 26 , &c. now what an endearing meditation is this ! what ever creature be instrumental for any good to you , it 's your lord jesus christ that gave the orders and commands to that creature to do it ; and without it they could have done nothing for you : it 's your head in heaven that consults your peace and comfort on earth : these be the fruits of his care for you . so in the prevention and restraints of evil ; 't is he that bridles in the wrath of devils and men ; he holds the reins in his own hands , rev. 2. 10. 't was the care of christ over his poor sheep at damascus , that stopt the raging adversary who was upon the way , designing to destroy them , acts. 9. the continuatjon of all your mercies and comforts , outward as well as inward , is the fruit of his intercession in heaven for you . for look , as the offering up of the lamb of god a sacrifice for sin , opened the door of mercy at first ; so his appearing before god as a lamb that had been slain , still keeps that door of mercy open , rev. 5. 6. heb. 9. 24. by this his intercession , our peace and comforts are prolonged to us , zech. 1. 12 , 13. every sin we commit , would put and end to the mercies we possess , were it not for that caution which is put in for us by it , 1 ●ohn 2. 1 , 2. ' if any man sin , we have an a●vocate with the father , jesus christ the righteous : and he is the propitjatjon for our sins , &c. this stops all pleas , and procures new pardons for new sins . hence it is he saves to the uttermost , to the last compleating act , heb. 7. 25. new sins do not irritate our former pardons , nor cut off our priviledges setled upon us in christ. the returns and answers of all your prayers and cryes to heaven for the removing of your afflictions , or supply of your wants , are all procured and obtained for you by jesus christ. he is the master of your requests ; and were it not that god had respect to him , he would never regard your cryes to him , nor return any answer of peace to you , how great soever your distresses should be , rev. 8. 3 , 4. 't is his name that gives our prayers their acceptance , john 15. 16. because the father can deny him nothing , therefore your prayers are not denyed . doth god condescend to hear you in the day of trouble ? doth he convince you by your own experience , that your prayers have power with god , and do prevail ? o see how much you owe to your dear lord jesus christ , for this high and glorious priviledge ! the covenant of grace , in which all your comfortable enjoyments are comprized , and by which they are secured , sanctified , and sweetned to you , is made in christ , and ratified by him betwixt god and you . your mercies are all comprized in this covenant , even your daily bread , psalm 111. 5. as well as your justification , and other spiritual mercies . 't is your covenant interest , that secures to you what ever it comprizes , isa. 55. 3. hence they are called the sure mercies of david . nay , this is it that sanctifies them , and gives them 〈◊〉 nature of special and peculiar mercies . one 〈◊〉 mercy is worth a thousand common mercies . and being sanctified and special mercies , they must needs be exceeding sweet beyond all other mercies . on these accounts it was ▪ that david so rejoiced in his covenant i●teres● , though laden with many afflictions , ● sam. 23. 5. but now all this hangs entirely upon christ. the new testament is in his bloo● , 1 cor. 11. ●5 . and whatever mercies you reap from that covenant , you must thank the lord jesus christ for them . put all this together , and then think how such considerations will endear christ to your souls ! the seventh motive . the due observations of providence have a marvellous efficacy to melt the heart , and make it thaw and relent ingenuously before the lord. how can a sanctified heart do less , than melt into tears , whilst it either considers the dealings of god from time to time with it : or compares the mercies received , with the sins committed ; or the different administrations of providence towards it self and others ! let a man but set himself to think deliberately and closely of the wayes of providence towards him , let him but follow the tract 〈◊〉 ●rovidence , as it hath led him all along the way that he hath gone , and if there be any principle of gracious tenderness in him , he shall meet with variety of occasions to excite and draw it forth . reader , go back with thy serious thoughts ( 1. ) to the beginning of the wayes of god with thee , the mercies that brake out early in thy youth , even the first born mercies from the womb of providence ; and thou wilt say , what need i go farther ? here is enough , not only to moves , but overwhelm my heart . may i not from this time cry unto thee , my father , thou art the guide of my youth , jer. 3. 4. what a critical time is the time of youth ? it's the moulding age ; and ( ordinarily ) according to the course of those leading providences , after providences do steer their course . what levity , rashness , ignorance and strong propensions to sin and ruine accompanied that age ? how many being then left to the sway of their own lusts , run themselves into those sins and miseries , which they never recover themselves from to their dying day ? these , like the errors of the first concoction , are rarely rectified afterwards . did the lord guide thee by his providence , when but a child ? did he then preserve thee from those follies and miscarriages , which blast the very blossom , and nip the bud , so that no good fruit is to be expected afterwards ? did he then cast thee into such families , or among such company and acquaintance , as moulded and formed thy spirit to a better temper ? did he then direct thee into that way of employment , wherein thou hast seen so large a train of happy consequents ever since following thee ? and wilt thou not from henceforth say , my father , my father , thou art the guide of my youth ? or ( 2. ) let us but bring out thoughts close to the providences of after times , and consider how the several changes and removes of our lives have been ordered for us : things we never foresaw nor designed ( but much better for us , than what we did design ) have been all along ordered for us . the way of man is not in himself . gods thoughts have not been our thoughts , nor his wayes our wayes . among the eminent mercies of thy life , reader , how many of them have been meer surprizals to thee ? thy own projects have been thrust aside , to make way for better things designed by providence for thee . nay , ( 3. ) do but observe the springs and autumns of providence , in what order they have flourished and faded with thee , and thou wilt find thy self over-powered with the sense of divine wisdom and goodness : when necessity required , such a friend was stirred up to help thee , such a place opened to receive thee , such a relation raised up or continued to refresh thee : and no sooner doth providence deprive thee of any of them , but either thy need of them ceases , or some other way is opened to thee . o the depth of gods wisdom and goodness ! o the matchless tenderness of god to his people ! ( 4. ) compare the dealings of providence with you and others , yea , with others that sprang up with you in the same generation , it may be , in the same families , and from the same parents , it may be in families greater and more flourishing in the world then yours , and see the difference , upon many great accounts , it hath made betwixt you and them . i knew a christjan , who after many years separation , was visited by his own brother , the very sight of whom , wrought upon him , much as the sight of benjamin did upon joseph , so that he could not refrain to fall upon his neck , and weep for joy ; but after a ●ew hours spent together , finding the spirit of his brother , not only estranged ●rom all that 's spiritual and serious , but also very vain and prophane , he hastened to his chamber , shut the door upon him , threw himself down at the feet of god , and with flowing eyes , and a melting heart , admired the distinguishing grace of god , saying , was not esau jacob's brother ? o grace , grace , astonishing grace ! ( 5. ) compare the carriage of providence towards you , with your own carriage towards the lord ; and it must needs melt your hearts to find so much mercy bestowed , where so much sin hath been committed . what place did you ever live in , where you cannot remember great provocations committed , and manifold mercies notwithstanding that , received ? o with how many notwithstandings and neverthelesses , hath the lord done you good in every place ! what relation hath not been abused by sin ; and yet both raised up and continued by providence for your comfort ? in every place god that left the marks of his goodness , and you the remembrances of your sinfulness : give your selves but leave to think of these things , and it 's strange if your hearts relent not at the remembrance of them . ( 6. ) or lastly , do but compare your dangers with your fears , and both with the strange out-letts and doors of escape providence hath opened , and it cannot do less than over power you with a full sense of divine care and goodness . there have been dark clouds seen to rise over you , judgement even at your door , sometimes threating your life , sometimes your liberty , sometimes your estates , and sometimes your dearest relations , in whom it may be , your life was bound up ; remember in that day , what faintness of spirit seized you , what charges of guilt stirring up fears of the issue within you : you turned to the lord in that distress , and hath he not made a way to escape , and delivered you from all your fears ? psal. 34. 4. oh is your life such a continued throng , such a distracted hurry , that there is no room to be found with christians to sit alone , and think on these things , and press these marvellous discoveries of god in his providences upon their own hearts ? surely , might these things but lye upon our hearts , talk with our thoughts by day , and lodge with us at night ; they would even force their passage down to our very reins . the eighth motive . dve observation of providence will both beget and secure inward tranquillity in your minds amidst the viciss●udes and revolutions of things in this unstable vain world . psal 4. 8. i will both lay me down in peace , and sleep , for the lord only maketh me dwell in safety . he resolves the sinful fears of events shall not rob him of his inward quiet , nor torture his thoughts with anxious presages : he will commit all his concerns into that faithful fatherly hand that had hitherto wrought all things for him , and he means not to lose the comfort of one nights rest , nor bring the evil of to morrow upon the day , but knowing in whose hand he was , wisely enjoyes the sweet felicity of a resigned will. now this tranquillity of our minds is as much begotten and preserved by a due consideration of providence , as by any thing whatsoever . hence it was , that our lord jesus christ , when he would cure the disciples anxious and distracting sollicitudes about a livelihood , bids them consider the care providence hath over the birds of the air , and the lillies of the field , how it feeds the one , and clothes the other without any anxious care of theirs ; and would have them well consider those providences , and reason themselves into a calm and sweet composure of spirit from those considerations , mat. 6. 27 , 28 , 29 , 30 , 31. two things destroy the peace and tranquillity of our lives , our bewailing past disappointments , or fearing future ones . but would we once learn prevision and provision to be divine prerogatives , and take notice how often providence baffles those that pretend to it , causing the good they foresaw ( according to their conjectures ) coming to their hand , yet to balk them and ●lee from them : and the evil they thought themselves sufficiently secured from , to invade them . i say , would we consider how providence daily baffles these pretensions of men , and asserts its own dominion , it would greatly conduce to the tranquillity of our lives . this is a great truth , that there is no face of adversity of formidable , but being viewed from this station , would become amicable . now there be several things in the consideration of providence , that naturally and kindly compose the mind of a christian to peace , and bring it to a sweet rest , whilst events hang in a doubtful suspense . as first , the supremacy of providence , and its uncontroulable power in working . this is often seen in the good that it brings us in a way that 's above the thoughts and cares of our minds , or labour of our hands . i had not thought ( said jacob ) to have seen thy face ; and lo , god hath shewed me thy seed also , gen. 48. 11. there is a frequent coincidency of providences in a way of surprizal , which from no appearance , or the remotest tendency of outward causes could be foreseen , but rather falls visibly cross to the present scheme , and posture of our affairs . nothing tends to convince us of the vanity and folly of our own sollicitudes and projections , more than this doth . the profound wisdom of providence in all that it performeth for the people of god. the wheels are full of eyes , ezek. 1. 18. ( i.e. ) there is an intelligent and wise spirit that sits upon , and governs the affairs of this world . this wisdom shines out to us in the unexpected , yea , contrary events of things . how o●ten have we been courting some beautiful appearance that invited our senses , and with trembling shun'd the formidable face of other things , when notwithstanding the issues of providence have convinced us , that our danger lay in what we cou●ted , and our good in what we so studiously declined ? this also is a sweet principle of peace and quiet to the christians mind , that he knows not , but his good may be imported in what seemed to threaten his ruine . many were the distresses and straits of israel in the wilderness , but all was to humble them , that he might do them good in the latter end , deut. 8. 16. sad and dismal was the face of that providence that sent them out of their own land , into the land of the chaldeans ; yet even this was a project to do them good , jer. 24. 5. how often have we retracted our rash and headlong censures of things upon experience of this truth ! and been taught to bless our afflictions and disappointments in the name of the lord. many a time have we kissed those troubles at parting , which we met with trembling . and what can promote peace under doubtful providences more effectually than this ? the experiences we have had throughout our lives of the faithfulness and constancy of providence , are of excellent use to allay and quiet our hearts in any trouble that befalls us . hitherto god hath helped , 1 sam. 7. 12. we never found him wanting to us in any case hitherto : this ●s not the first : strait we have been in : the first time that our hearts and hopes have been low . surely , he is the same god now as heretofore , his hand is not shortned , neither doth his faithfulness ●ail . o recount in how great extremities former experience hath taught you not to despair ! the conjectures christians may make of the way of providence towards them , from what its former methods have been towards them , is exceeding quieting and comfortable . it 's usual with christians , to compare times with times , and to guess at the issue of one providence by another . the saints do know what course providence usually holds , and accordingly with great probability collect what they may expect from what in like cases they have formerly observed . christian , examine thine own heart , and its former observations , and thou wilt find , as psal. 89. 30 , 31 , 32. that it's usually the way of god to prepare some smart rods to correct thee , when either thy heart hath secretly revolted from god , and is grown vain , careless and sensual , or when thy steps have declined , and thou hast turned aside to the commission of iniquity . and then when those rods have been sanctified to humble , reduce and purge thy heart , it 's usually observed , that those sad providences are then upon the change , and then the lord changes the voice of his providence towards thee , jer. 3. 12 , 13. go , and proclaim these words towards the north , and say , return thou backsliding israel , saith the lord , and i will not cause mine anger to fall upon you , for i am merciful , saith the lord , and i will not keep anger for ever . only acknowledge thine iniquity , &c. if therefore i find the blessed effects of the rod upon me , that it hath done its work , to break the hard heart , and pull down the proud heart , and awaken the drowsie heart , and quicken the slothful , negligent , lazy heart ; now with great probability i may conjecture , a more comfortable aspect of providence will quickly appear , the refreshing and reviving time is nigh . it is usual with christians , to argue themselves into fresh reviving hopes , when the state of things is most forlorn , by comparing the providences of god one with another . ( 1. ) it is a mighty composing meditation , when we compare the providences of god towards the inanimate and irrational creatures , with his providences towards us . doth he take care for the very fowls of the air , for whom no man provides , as well as those at the door which we daily feed ? doth he so clothe the very grass of the field ? hear the young ravens , when they cry for meat ? and can it be supposed , he should forget his own people , that are of much more value than these ? ( 2. ) or if we compare the bounty and care that providence hath expressed to the enemies of god , how it feeds and clothes and protects them , even whilst they are fighting against him with his own mercies ; it cannot but quiet and satisfie us , that surely he will not be wanting to that people upon whom he hath set his love , to whom he hath given his son , and for whom he hath designed heaven it self . ( 3. ) or lastly , it must needs quiet us , when we consider , what the lord did for us in the way of his providence , when we our selves were in the state of nature , and enmity against god. did he not then look after us , when we knew him not ? provided for us , when we owned him not in any of his mercies ? bestowed thousands of mercies upon us , when we had no title to christ or any one promise ? and will he now do less for us , since we are reconciled and become his children ? surely , such considerations as these , cannot : but fill the soul with peace , and preserve the tranquillity of it under the most distracting providences . the ninth motive . dve observations of the wayes of god in his providences towards us , have an excellent usefulness and aptitude to advance and improve holiness in our hearts and lives . for , the holiness of god is manifested to us in all his works of providence , psal. 145. 17. the lord is righteous in all his ways , and holy in all his works . the instruments used by providence may be very sinful & wicked , they may aim at base ends , & make use of wicked mediums to attain them ; but it 's certain gods designs are most pure , and all his workings are so too . though he permits , limits , orders and over-rules many unholy persons and actions ; yet in all he works like himself ; and his holiness is no more defiled and stained by their impurity ; than the sun-beams are by the noisome exhalations of a dunghill , deut. 32. 4. he is the rock , his work is perfect ; for all his wayes are judgement , a god of truth , and without iniquity : just and right is he . so that in all his providences he sets before us a perfect pattern of holiness , that we might be holy in all our wayes , as our father is in all his wayes . but this is not all . his providences if duely observed , promote holiness , by stopping up our way to sin . oh if men would but note the designs of god in his preventive providences , how useful would it be to keep them upright and holy in their wayes ? for why is it , that the lord so often hedges up our way with thorns , as it is hosea 2. 6. but that we should not ●ind our paths to sin ? why doth he clogg us , but to prevent our straying from him ? 2 cor. 12. 7. lest i should be exalted above measure , there was given me a thorn in the slesh , a messenger of satan to buffet me . o 't is good to attend to these works of god , and study the meaning of them . sometimes providence crosseth a hopeful thriving project to advance our estate , and frustrates all our labours and cares ; why is this ? but to hide pride from man. shouldst thou prosper in the world , that prosperity might be thy snare , and make thee a proud , sensual , vain ●oul ; the lord jesus sees this , and therefore withdraws the food and fuel from thy corruptions . it may be thou hast a crazy , diseased , weak body ; thou labourest under often infirmities : in this , the wisdom and care of god over thy soul is manifested ; for wert thou not so clogged , how probable is it , that much more guilt might be contracted ? your poverty doth but clog your pride ; reproaches clog your ambition : want prevents wantonness : sickness of body conduces to the prevention of many inward gripes of conscience , and groans under guilt . the providences of god may be observed to conduce to our holiness , not only by preventing sin , that we may not ●all into it ; but also by purging our sins when we are fallen into them , isa. 27. 9. by this therefore shall the iniquity of jacob be purged ; and this is all the fruit to take away his sin . so dan. 11. 33 , 34 , 35. they are of the same use that fire and water are for purging and cleansing ; not that they can purge us from sin in their own vertue and power , for if so , those that have most afflictions would have most grace also ; but it is in the vertue of christ's blood , and god's blessing upon afflictive providences , that they purge us from sin . a cross without a crist never did any man good . now in god's afflictive providences for sin there are many things that tend to the purging of it . for ( 1. ) such rebukes of providence discover the displeasure of god against us : the lord frowns upon us in those providences . our father is angry , and these are the tokens of it ; and nothing works more to the melting of a gracious hear● than this . must not the heart of a child melt and break whil'st the father is angry . o this is more bitter to our spirits than all the smart and anguish of the affliction can be to our flesh . see psal. 38. 1 , 2 , 3. o lord rebuke me not in thy wrath ; neither chasten me in thy hot displeasure : for thine arrows stick fast in me ; and thine band presseth me sore . there is no soundness in my flesh because of thine anger : neither is there any rest in my bones because of my sin . ( 2. ) by these rebukes of sin , the evil of sin is discovered more sensibly to us , and we are made to see more clearly the evil of it in these glasses of affliction which providence at such times sets before us , than formerly we ever saw . jer. 2. 19. thine own wickedness shall correct thee ; and thy backslidings shall reprove thee , know therefore and see that it is an evil thing and bitter , that thou hast forsaken the lord thy god , and that my fear is not in thee , saith the lord of hosts . o the gall and wormwood that we taste in it under god's rebukes for it ! ( 3. ) providence blasts and frustrates all sinful projects to the people of god : whoever thrives in them , they shall not . isa. 30. 1 , 2 , 3 , 4 , 5. and this also convinces them of the folly that is in sin , and makes them cleave to the way of simplicity and integrity . holiness is promoted in the soul by cautioning and warning the soul against sin for time to come . job 34. 31 ▪ i have born chastisement , i will not offend any more . o happy providences , how smart soever , that make the soul for ever a●raid of sin ! surely such rods are well bestow'd . this gives god his end : and if ever we sorrowed after a godly sort , in the day of our troubles it will work this carefulness . 2 cor. 7. 11. behold this self same thing that ye sorrowed after a godly sort , what carefulness it wrought in you , &c. o if ever a man have been under a sanctified rod which hath shewed him the evil of sin , and kindly humbled him for it ; and a temptation should again sollicite him to the same evil : why thinks he , what a madness is it for me to buy repentance at so dear a rate ? have i not smarted enough already ? you may as well ask me , whether i will run again into the ●ire , after i have been already scorcht in it ? to conclude , providences do greatly improve and promote holiness by drawing the soul into the presence of god , and giving it the opportunity and occasion of much communion with him . comfortable providences will do this , they will melt a man's heart in love to the god of his mercies , and so pain his bowels that he shall not be quiet till he have found a place to pour out his soul in thankfulness to the lord. 2 sam. 7. 18. afflictive providences will drive us to the feet : of god , and there make us to judge and condemn our selves . and all this hath an excellent use to destroy sin , and promote holiness in the soul. the tenth motive . lastly , the consideratjon and study of providence will be of singular use to us in a dying hour . hereby we treasure up that which will singularly sweeten our death to us , and greatly assist our faith in the last encounter . you find when jacob dyed , what reflections he had upon the dealings of god with him in the various providences of his life . see gen. 4. 8. 3 , 7 , 15 , 16. in like manner you ●ind joshua recording the providences of god when at the brink of the grave : they were the subject of his dying discourse . josh. 24. and i cannot but think it a sweet close to the life of any christian : it must needs sweeten a death-bed to recount there the several remarkable passages of god's care and love to us from our beginning to that day : to reflect upon the mercies that went along with us all the way , when we are come to the end of it . o christians , treasure up these instances for such a time as that is ; that you may go out of the world blessing god for all the goodness and truth he hath performed to you all your life long . now the meditations of these things must needs be of great use in that day , if you consider the following particulars . the time of death is the time when souls are usually most violently assaulted by satan with horrid temptations and black suggestions . we may say of that ●igurative , as it 's said of ▪ the natural serpent , nunquam nisi morjens , producitur in longum , he never exerts his utmost rage till the last encounter ; and then his great design is to perswade the saints , that god loves them not , hath no care nor regard for them , nor their cryes ; though they pray for ease and cry for sparing mercy , they see none comes . he handles them with as much roughness and severity as other men ; yea , many of the vilest and most dissolute wretches endure less torments , and are more gently handled than they . psal. 73. 4. there are no bands in their death , when as thou must go through a long lane of sickness to the grave , and endure many deaths in one . but what credit can these plausible tales of satan obtain with a christian who hath been treasuring up all his life long the memorjals of god's tender regard both to his wants and prayers , and that hath care●ully remarked the evident returns of his prayers , and gracious condescensions of god to him ●rom his beginning to that moment ? in this case his saith is mightily assisted by thousands of experiences which back and encourage it , and will not suffer the soul to give up so easily a truth which he hath so often sensibly felt and tasted . i am sure ( saith he ) god hath had a tender fatherly care of me ever since i became his : he never failed me yet in any former strait ; and i cannot believe he will do so now . i know his love is like himself , unchangeable . job . 13. 1. having loved his own which were in the world he loved them unto the end : for this god is our god for ever and ever , he will be our guide even unto death . psal. 48. 14. did he love me in my youth , and will he cast me off in my decrepit age ? o god , ( saith the psalmist ) thou hast taught me from my youth , and hitherto have i declared thy wondrous works , now also when i am old and gray headed , o god , forsake me not , psal. 71. 17 , 18. at death the saints are engaged in the last , and one of the most eminent works of faith , even the committing themselves into the hands of god , when we are lanching forth into that vast eternity , and entring into that new state which will make so great a change upon us in a moment . in this christ sets us a pattern , luke 23. 46. father into thy hands i commend my spirit ; and having said thus he gave up the ghost . so stephen at his death , lord jesus , receive my spirit , and immediately fell asleep , act. 7. 59. there be two signal and remarkable acts of faith , both exceedingly difficult , viz. its first act , and its last . the first is a great venture that it makes of it self upon christ : and the last is a great venture too , to cast it self into the ocean of eternity upon the credit of a promise . but yet i know the first adventure of the soul upon christ is much more difficult than the last adventure upon death ; and that which makes it so is in great measure , the manifold recorded experiences that the soul hath been gathering up from the day of its espousals to christ unto its dying which is ( in a sense ) its marriage day . oh with what encouragement may a soul throw himself into the arms of that god with whom he hath so long conversed and walked in this world ! whose visits have been sweet and frequent , with whom the soul hath contracted so intimate acquaintance in this world ; whom it hath committed all its affairs to formerly , and still ●ound him a faithful god ; and now hath no reason to doubt , but it shall find him so in this last distress and exigence also . at death the people of god receive the last mercies that ever they shall receive in this world by the hand of providence , and are immediately to make up their accounts with god ●or all the mercies that ever they received from his hand . what can be more suitable therefore to a dying person , than to recount with himself the mercies of his whole life , the manifold receipts of favour for which he is to reckon with god speedily : and how shall this be done without a due and serious observation and recording of them now ? i know there are thousands of mercies forgotten by the best of christians : a memory of brass cannot contain them : and i know also that jesus christ must make up the account for us , or it will never pass with god ; yet it is our duty to keep the accounts of our own mercies , and how they have been improv'd by us , for we are stewards , and then are to give an account of our stewardship . at death we owe an account also to men , and stand obliged ( if there be opportunity for it ) to make known to them that survive us what we have seen and found of god in this world , that we may leave a testimony for god with men , and bring up a good report upon his ways . thus dying jacob when joseph was come to take his last farewell of him in this world , strengthened himself and sate upon the bed , and related to him the eminent appearances of god to him , and the places where , gen. 48. 2 , 3. as also an account of his afflictions , verse 7. so joshua in his last speech to the people makes it his business to vindicate and clear the truth of the promises , by recounting to them how the providence of god had fulfill'd the same to a tittle in his day . josh. 23. 14. and behold ( saith he ) this day i am going the way of all the earth , and ye know in all your hearts , and in all your souls , that not one thing hath failed of all the good things which the lord your god spake concerning you ; all are come to pass unto you , and not one thing hath failed thereof . and certainly 't is of great importance to the world , to understand the judgements , and hear of the experiences of dying men . they of all men are presumed to be most wise and most serious : besides , this is the last opportunity that ever we shall have in this world to speak for god. o then what a sweet thing would it be to close up our lives with an honourable account of the ways of god! to go out of the world blessing him for all the mercies and truth which he hath here performed to us ! how would this encourage weak christians , and convince the atheistical world , that verily there is a reality and an excellency in the ways and people of god! at death we begin the angelical life of praise and thanksgiving . we then enter upon that everlasting sweet employment ; and as i doubt not but the providences in which we were concerned in this world will be a part of that song which we shall sing in heaven , so certainly it will become us to tune our hearts and tongues for it whil'st we are here , and especially when we are ready to enter upon that blessed state . o therefore let it be your daily meditation and study what god hath been to you , and done for you , from the beginning of his way hitherto . and thus i have spread before you some encouragements to this blessed work . oh that you would be perswaded to this lovely and every way bene●icial practice . this i dare presume to say , that whoever finds a careful and a thankful heart to record and treasure up the daily experiences of god's mercy to him , shall never want new mercies to record to his dying day . it was said of claudjan that he wanted matter suitable to the excellency of his parts ; but where is the head or heart that is suitable to this matter ? who can utter the mighty works of the lord ? who can shew forth all his praise ? psal. 106. 2. thus i have through the aid of providence dispatched the main design i aimed at in the choice of this subject . all that remains will now be speedily finished in some few corollaries to be brie●ly noted upon the whole , and three or four practical cases to be stated . you have heard how providence per●ormeth all things for you ▪ learn thence , first corollary . that god is therefore to be owned by you in all that befalls you in this world , whether it be in ● way of success and comfort , or of trouble and afflictjon . o 't is your duty to observe his hand and disposal : when god gives you comforts , 't is your great evil not to observe his hand in them . hence was that charge against israel , ●os . 2. 8. she did not know that i gave her corn and wine and oil , and multipljed her silver and gold ( i. e. ) she did not actually and affectionately consider my care over her and goodness to her , in these mercies . and so for afflictions , 't is a great wickedness , when god's hand is listed up not to see it . isa. 26. 11. the ox knows his owner , and the ass his masters crib , isa. 1. 3. the most dull and stupid creatures know their benefactors . o look to the hand of god in all ; and know , that neither your comforts nor afflictions do arise out of the dust , or spring up out of the ground . second corollary . if god perform all things for you , how great is his condescensjon to and care over his people ! what is man ( saith job , chap. 7. v. 17 , 18. ) that thou shouldst magnifje him , and set thine heart upon him ? and that thou shouldst visit him every morning , and try him every moment ? such is his tender care over you that he withdraws not his eye from you . see job 36. 7. lest any hurt you , he himself will guard and keep you day and night . isa. 27. 3. should he withdraw his eye or hand one moment from you , that moment would be your ruine . ten thousand evils watch but for such an opportunity , to rush in upon you , and destroy you and all your com●orts . you , are too dear to him to be trusted in any hand but his own . deut. 33. 3. all his saints are in thy hand . third corollary . learn hence how you are obliged to perform all dutjes and services for god , who performeth all things for you . it was the wish of a good man , optarem id me esse deo , quod est mihi manus mea , oh that i could be to god what my hand is to me , viz. a serviceable useful instrument . shall god do all things for you , and will you do nothing for god ? is providence every moment at work for you , and will you be idle ? to what purpose then is all that god hath done for you ? is it not the aim and design of all , to make you a fruitful people ? if god plant , and fence , and water you by providence , sure he looks you should bring forth fruit . isa. 5. 1 , 2 , 3 , 4. o that in return for all the benefits of providence , you would say to god , as grateful elisha said to the shunamite , behold thou hast been careful for us with all this care , what is to be done for thee ? 2 kings 4. 13. and with david , psal. 116. 12. what shall i render unto the lord for all his benefits towards me ! he is ever doing you good ; be you always abounding in his work . his providence stands by you in your greatest distresses and dangers ; don't you flinch from god when his service and your duty is compassed about with difficulties . o be active for that god who is acting every moment for you . fourth corollary . doth god perform all things for his people ? do not distrust him then as often as new or great difficultjes arise . why should you think he that hath done so many things for you , will now do no more ? surely , the lords hand is not shortned that it cannot save , nor his ear heavy that it cannot hear ; if any thing put a stop to his mercy , 't is your iniquities , your distrust and infidelity . isa. 59. 1. how long will it be ere you beljeve him ? if a thousand and ten thousand of tryals and experiences of his tender care , faithfulness and love will cure this distemper in you , you have them at hand to do it . if the frequent confutations of this your distrust by the unexpected breakings out of mercy for you under like discouragements will cure it , look back and you may see them . certainly you have been often forced by providence with shame and repentance to retract your rash censures of his care ; and yet will you fall into the same distemper again ? oh that you would once learn this great truth , that no man ever wanted that mercy , which he wanted not an heart to trust and wait quietly upon god for . you never yet sought god in vain , except when you sought him vainly . the fi●th corollary . doth god perform all things for you ? then seek god for all by prayer , and never undertake any design without him : certainly , if he do not perform it for you , you can never have what you desire and labour ●or : and though he have designed to perform this or that mercy for you , yet for these things he will be enquired of that he may do it for you : ezek. 36. 37. i reckon that business as good as done , that mercy as good as if it were in hand , that trouble as good as over , for the doing , enjoying , or removing whereof we have engaged god by prayer . 't is our ●olly to engage this instrument and that for us , to attempt this way and that to compass our design , and all the while forget him upon whose pleasure all instruments and means entirely depend . that which begins not with prayer , seldom winds up with comfort . the way of man is not in himself ; if it were , prayer might then be reckon'd lost labour . o let him that performs all , be owned and acknowledged in all . the sixth corollary . lastly , if god perform all things for us , then it is our great interest and concernment in all things to study to please him , upon whom we depend for all things . it is a grave and weighty observation of chrysostome . nothing ( saith he ) should be grievous and bitter to a christian , but to provoke the displeasure of god. avoid that , and no affliction or trouble whatever can cast down such a prudent soul ; but even as a spark is easily extinguish'd in the sea , so will the favour of god extinguish those troubles . it is with such a soul ( saith he ) as it is with the heavens ; we think the heavens suffer when they are over-spread with clouds , and the sun suffers when it is eclipsed ; but there is no such thing , they suffer not when they seem to suffer . tranquillus deus , tranquillat omnja . every thing is well , and shall be well , when all is well betwixt us and god. the great consolation of the saints lyes in this , that all that concerns them is in the hands of their father . pene desperassem nisi christus esset caput ecclesjae . i had utterly despair'd ( said luther ) had not christ been head of the church . when he that performs all things is our god , even our god that delights in our prosperity , that rejoyces over us to do us good , what ample security is here in the greatest confusions and dangers ? when one told bouromeus that there were some that laid wait for his life , his answer was , an deus est in mundo pro nihilo ? what , is god in the world for nothing ? and as notable was the reply of silentjarjus in a like case , si deus mei curam non habet , quid vivo ? if god take no care of me , how do i live , how have i subsisted hitherto ? though it seems a romance to many ( saith a late grave author ) yet we must either quit the scripture , or give credit to this , that the most infallible rules for one to raise his fortune and ensure a destiny that can controul the stars , are given forth there ( viz. in the scriptures ) where that evidently is found , sapiens dominabitur astris , & quomodo unusquisque faber potest esse fortunae suae . a good man may even be his own carver . o that we would but steer our course according to those rare politicks of the bible , those divine maxims of wisdom . fear nothing but sin . study nothing so much as how to please god. warp not from your integrity under any temptation . trust god in the way of your duty . these are sure rules to secure your selves and your interest in all the vicissitudes of this life . my last work will be to state three or four practical cases about this subject , and so i shall shut up this discourse of providence . first case . how may a christian discover the will of god and his own duty under dark and doubtful providences ? in order to the clearing of this case , we are to consider , what is meant by the will of god ; what by those doubtful providences , that make the discovery of his will difficult , and what rules are to be observed for the clearing up of gods will to our selves under such difficult and puzzling providences . as to the will of god , it falls under a twofold consideration , of his secret and revealed will ; this distinction is found in that scripture , deut. 29. 29. the secret things belong unto the lord our god , but those things which are revealed belong unto us , &c. the first is the rule of his own actions ; the later of ours : and this only is concerned in the quere . this revealed will of god is either manifested to us in his word , or in his works . the former is his commanding will , the later his effecting or permitting will ; the one versant about good , the other about evil . in these wayes god manifests his will to men , but yet with great variety and difference , both as to the things revealed , the persons to whom he reveals them , and the degrees of clearness in which they are revealed . ( 1. ) as to the things revealed , there is great differenc● : for the great and necessary duties of religion are revealed to us in the word , with greatest perspicuity and evidence . about these there can be no hesitation ; but things of a lower nature and lesser concern are left more obscure . ( 2. ) as to the persons to whom god reveals his will , there is great difference ; some are strong men , others babes , 1 cor. 3. 1. some have senses exercised , others are of weak and dull understanding ; and we know every thing is received according to the ability and measure of the person receiving it . hence it is , that one mans way is very plain before him , he knows what he ought to do : the other is ever and anon at a loss , bivious and uncertain what to do . ( 3. ) the manner of gods revealing his will to men is also very different . some have had special , personal , and peculiar discoveries of it made to them . so had samuel about the choice of the person whom he should anoint king , 1 sam. 9. 15. and so had david , 1 sam. 23. 2 , 4 , 9 , 10 , 11 , 12. where you find upon his enquiry of god ( likely by the vrim and thummim ) god told him what was his duty as to that expedition , and what would be the event of it . but now , all are tyed up to the ordinary standing rule of the written word , and must not expect any such extraordinary revelations from god. the way we now have to know the will of god concerning us in difficult cases , is to search and study the scriptures , and where we find no particular rule to guide us in this or that particular case , there we are to apply general rules , and govern our selves according to the analogy and proportion they bear towards each other . but now it often falls out , that in such doubtful cases we are entangled in our own thoughts , and put to a loss what course to take . we pray with david . that god would make his way plain before us , psal. 5. 8. afraid we are of displeasing god , and yet doubtful we may do so ; whether we resolve this way , or that . and this comes to pass not only through the difficulty of the case , but from our own ignorance and inadvertency ; and very frequently from those providences that lye before us , wherein god seems to hint his mind to us , this way or that , and whether we may safely guide our selves by those intimations of providence , is doubtful to us . that god doth give men secret hints and intimations of his will by his providence , cannot be doubted ; but yet providences in themselves , are no stable rule of duty , nor sufficient discovery of the will of god. we may say of them , as it is , job 23. 8 , 9. behold , i go forward , but he is not there : and backward , but i cannot perceive him : an the left hand where he doth work , but i cannot behold him : he hideth himself on the right hand , that i cannot see him . if providence in it self be allowed to be a su●●icient discovery of gods will to us , then we shall be forced often times to justifie and condemn the same cause or person , forasmuch as there is one event happens to all , and as it falls out to the good , so to the wicked , eccles. 9. 2. beside , if providence alone were the rule to judge any action or design by ; then a wicked undertakement would cease to be so , if it should succeed well ; but sin is sin still , and duty is duty still , what ever the events and issues of either be . the safest way therefore to make use of providence in such cases is , to consider them as they follow the commands or promises of the word , and not singly and separately in themselves . if you search the scriptures with an indifferent and unbyassed spirit , in a doubtful case , pray for counsel and direction from the lord , attend to the dictates of conscience . and when you have done all , shall find the providences of god falling out agreeably to the dictates of your own conscience , and the best light you can find in the word , you may in such cases make use of it as an encouragement to you , in the way of your duty : but the most signal demonstrations of providence are not to be accepted against a scripture rule ; no smiles or successes of providences may in this case encourage us to proceed ; and on the other side , no frowns or discouragements of providence should dishearten us in the way of our duty , how many soever we should encounter therein . holy job could not find the meaning of god in his works , yet would he not go back from the commandments of his lips , job 23. 9. the like resolution you ●ind in david , to proceed in his duty , and cleave to the word , how many stumbling blocks soever providence should permit to be laid in his way . i am become ( saith he ) like a bottle in the smoke ( not only blackt , but withered up by troubles ) yet do i not forget thy statutes , psal. 119. 83. and again ver. 87. they had almost consumed me upon earth : but i forsook not thy precepts . paul by the direction of the spirit was engaged to go to jerusalem , acts 20. 22. after a clear revelation of the mind of god to him in that matter , how many difficult and discouraging providences be●ell him in his way ? the disciples at tyre said to him by the spirit ( though in that they ●ollowed their own spirits ) that he should not go to jerusalem , acts 21. 4. then at cesarea he met agabus a prophet , who told him what should be●all him when he came thither , chap. 21. 10 , 11. all this will not disswade him . and after all this , how passionately do the brethren beseech him to decline that journey ? ver. 12 , 13. yet knowing his rule , and resolving to be faithful to it , he puts by all and proceeds in his journey . well then , providence in concurrence with the word may give some encouragement to us in our way ; but no testimony of providence is to be accepted against the word . if scripture and conscience tell you , such a way is sinful , you may not venture upon it , how many opportunities and encouragements soever providence may suffer to offer themselves to you , for they are only permitted for your tryal , not your encouragement : take this therefore for a sure rule , that no providence can legitimate , or justifie any moral evil . nor will it be a plea before god for any man to say , the providence of god gave me encouragement to do it , though the word gave me none . if there●ore in doubtful cases , you would discover gods will , govern your selves in your search after it by these rules . get the true fear of god upon your hearts , be really afraid of offending him , god will not hide his mind from such a ●oul , psal. 25. 14. the secret of the lord is with them that fear him , and he will shew them his covenant . study the word more , and the concerns and interests of the world less . the word is a light to your feet , psal. 119. 105. ( i. e. ) it hath a discovering and directive usefulness as to all duties to be done , and dangers to be avoided : it is the great oracle at which you are to enquire : treasure up its rules in your hearts , and you will walk safely , psal. 119. 11. thy word have i hid in my heart that i might not sin against thee . reduce what you know into practice , and you shall know what is your duty to practise , joh. 7. 17. if any man do his will he shall know of the doctrine . psal. 111. 10. a good understanding have all they that do thereafter . pray for illumination and direction in the way that you should go ; beg the lord to guide you in straits , and that he would not suffer you to fall into sin . this was the holy practice of ezra , chap. 8. 21. then i proclaimed a fast there at the river ahava , that we might afflict our selves before our god , to seek of him a right way for us , and for our little ones , and for all our substance . and this being done , ●ollow providence so far as it agrees with the word , and no farther . there is no use to be made of providence against the word , but in subserviency to it . and there are two excellent uses of providence in subserviency to the word . ( 1. ) providences as they follow promises and prayer are evidences of god's faithfulness in their accomplishment . when david languished under a disease , and his enemies began to triumph in the hopes of his downfall ; he prays , psal. 41. 10. that god would be merciful to him , and raise him up ; and by that , he saith , he knew the lord favoured him , because his enemy did not triumph over him , ver . 11. this providence he looked upon as a token for good , as elsewhere he calls it , psal. 86. 17. and ( 2. ) providences give us loud calls to those duties which the command lays upon us , and tell us when we are actually and presently under the obligation of the commands as to the performance of them . thus when sad providences befall the church or our selves , they call us to humiliation ; and let us know that then the command upon us to humble our selves at the feet of god is in force upon us , micah 6. 9. the lords voice cryeth to the city , and the man of wisdom shall see thy name , hear the rod , and who hath appointed it . the rod hath a voice ; and what doth it speak ? why now is the time to humble your selves under the mighty hand of god. this is the day of trouble in which god hath bid you to call upon him . and ● contra , when comfortable providences refresh us , it now informs us , this is the time to rejoyce in god according to the rule , eccles. 7. 14. in the day of prosperi●y be joyful . these precepts bind always , but not to always . it 's our duty therefore and our wisdom to distinguish seasons , and know the proper duties of every season : and providence is an index that points them out to us . thus of the first case . the second case . how may a christian be supported in waiting upon god whil'st providence delays the performance of the mercies to him for which he hath long pray'd and waited ? two things are supposed in this case . ( 1. ) that providence may linger and delay the performance of those mercies to us that we have long waited and prayed for . ( 2. ) that during that delay and suspension , our hearts and hopes may be very low , and ready to fail . providence may long delay the performance of those mercies we have prayed and waited upon god for . for the right understanding of this , know that there is a two-fold term or season fixed for the performance of mercy to us . one by the lord our god , in whose hand times and seasons are , acts 1. 7. another by our selves , who raise up our own expectations of mercies sometimes meerly through the eagerness of our desires after them , and sometimes upon uncertain conjectural grounds and appearances of encouragement that lye before us . now nothing can be more precise , certain and punctual , than is the performance of mercy at the time and season which god hath appointed , how long soever it be , or how many obstacles soever lye in the way of it . there was a time prefixed by god himself for the performance of that promise of israel's deliverance out of egypt ; and it 's said , exod. 12. 41. at the end of the four hundred and thirty years , even the self same day it came to pass , that all the host of the lord went out of the land of egypt . compare this with acts 7. 17. and there you have the ground and reason why their deliverance was not , nor could be delayed one day longer , because the time of the promise was now come . promises like a pregnant woman must accomplish their appointed months , and when they have so done , providence will midwife the mercies they go big withal into the world , and not one of them shall miscarry . but for the seasons which are of our own ●ixing and appointment , as god is not tyed to them , so his providences are not governed by them : and hence are our disappointments . we looked for peace , but no good came ; for a time of health , and behold trouble , jer. 8. 15. and hereupon is it that we fret at the delays of providence , and suspect the faithfulness of god in their performance . but his thoughts are not our thoughts , isa. 55. 8. the lord is not slack concerning his promise as men count slackness , 2 pet. 3. 9. it is slackness if you reckon by our own rule and measure , but it is not so , if you reckon and count it by god's . the lord doth not compute and reckon his seasons of working by our arithmetick , you have both these rules compared , and the ground of our mistake detected in that scripture , hab. 2. 3. the visjon is yet for an appointed time , but at the end it shall speak , and not lye : though it tarry , wait for it , because it will surely come , it will not tarry . god appoints the time : when that appointed time is come , the expected mercies will not fail : but in the mean time , though it tarry ( saith the prophet ) wait for it , for it will not tarry . tarry , and not tarry , how shall this be reconciled ? the meaning is , it may tarry much beyond your expectatjon , but not a moment beyond god's appointment . during this delay of providence , the hearts and hopes of the people of god may be very low , and much discouraged . this is too plain from what the scriptures have recorded of others , and every one of us may find in our own experiences . we have an instance of this in isa. 40. 13 , 14. in the 13. verse you have god's faithful promise , that he will comfort his people , and have mercy upon his afflicted . enough one would think to raise and comfort their hearts . but the mercy promised was long in coming , they waited from year to year , and still the burthen pressed them , and was not removed . and therefore ver . 14. zjon said , the lord hath forsaken me and my lord hath forgotten me , q. d. it 's in vain to look for such a mercy , god hath no regard to us , we are out of his heart and mind , he neither cares for us nor minds what becomes of us . so it was with david , after god had made him such a promise , and in the time thereof so faithfully performed it , that never was mercy better secured to any man ; for they are call'd , the sure mercjes of david , isa. 55. 3. yet providence delayed the accomplishment of them so long , and suffered such difficulties to intervene , that he even despaires to see the accomplishment of them , but even concludes god had forgotten him too , psal. 13. 1. how long wilt thou forget me , o lord , for ever ? and what he speaks here by way of questjon , he elsewhere turns into a positive conclusjon , psal. 116. 11. all men are lyars , i shall one day perish by the hand of saul . and the causes of these despondencies , and sinkings of heart are partly from our selves , and partly form satan . if we duly examine our own hearts about it , we shall find that these sinkings of heart are the immediate effects of unbelief . we do not depend and rely upon the word with that full trust and confidence that is due to the infallible word of a faithful and unchangeable god. you may see the ground of this faintness in that scripture , psal. 27. 13. i had fainted unless i had beljeved . faith is the only cordial that relieves the heart against these faintings and despondencies . where this is wanting , or is weak , no wonder our hearts sink at this rate , when discouragements are before us . our judging and measuring things by the rules of sense , this is a great cause of our discouragements . we conclude , according to the appearances of things will be their issues . if abraham had done so , in that great tryal of his faith , he had certainly lost his footing ; but against hope , ( i. e. ) against natural probability , he beljeved in hope , giving glory to god , rom. 4. 18. if paul had done so , he had fainted under his tryals , 2. cor. 4. 16 , 8 , we faint not ( saith he ) whil'st we look not at the things that are seen , q. d. that which keeps up our spirits , is our looking off from things present and visible , and measuring all by another rule , viz. the power and fidelity of god ●irmly engaged in the promises . in all these things satan manages a design upon us . hence he takes occasions to suggest hard thoughts of god , and to beat off our souls from all confidence in him , and expectations form him . he is the great make-bate betwixt god and the saints . he reports the difficulties and fears that are in our way with advantage , and labours to weaken our hands , and discourage our hearts in waiting upon god. and these suggestions gain the more credit with us , because they are confirm'd and attested by sense and feeling . but here is a desperate design carrying on under very plausible pretences against our souls . it concerns us to be watchful now , and maintain our faith and hope in god. now blessed is he that can resign all to god , and quietly wait for his salvation . to assist the soul in this difficulty , i shall offer some farther help beside what hath been formerly given under the first cautjon , pag. 158. in the following considerations . first consideration . though providence do not yet perform the mercies you wait for , yet you have no ground to entertain hard thoughts of god ; for it 's possible god never gave you any ground for your expectation of these things from him . it may be you have no promise to bottome your hope upon ; and if so , why shall god be suspected and dishonoured by you in a case wherein his truth and faithfulness was never engaged to you ? if we are crossed in our outward concernments , and see our expectations of prosperity dashed ; if we see such or such an outward comfort removed , from which we promised our selves much ; why must god be accused for this ? these thing you promised yourselves : but where did god promise you prosperity , and the continuance of those com●ortable things to you ? produce his promise , and shew wherein he hath broken it . it is not enough for you to say , there are general promises in the scripture , that god will withhold no good thing , and these are good things which providence withholds form you ; for that promise , psal. 84. 11. hath its limitations , it is expresly limited to such as walk uprightly ; and it concerns you to examine whether you have done so , before you quarrel with providence for non-performance of it . ah friend , search thine own heart , reflect upon thine own ways ; seest thou not so many ●laws in thine integrity , so many turnings aside from god , both in heart and life , that may justice god , not only in withholding what thou lookest for , but in removing all that thou enjoyest ? and besides this limitation as to the object , it 's limited ( as all other promises relating to externals are ) in the matter or things premised by the wisdome and will of god , which is the only rule by which they are measured out to men in this world , ( i.e. ) such mercies in such proportions as he sees needful and most conducible to your good ; and these given out in such times and seasons as are of his own-appointment , not yours . god never came under an absolute unlimited ●ye for outward comforts to any of us ; and if we be disappointed , we can blame none but our selves . who bid us expect rest , ease , delight , and things of this kind in this world ? he hath never told us , we shall be rich , healthy and at ease in our habitations ; but on the contrary , he hath often told us , we must expect troubles in the world , john 16. 33. and that through many tribulatjons we must enter into his kingdom , acts 14. 22. all that he stands bound to us by promise for , is to be with us in trouble , psal. 91. 15. to supply our real and absolute needs , isa. 41. 17. when the poor and needy seek water , and there is none , and their tongue faileth for thirst , i the lord will hear them , i the god of israel will not forsake them ; and to sanctifie all thes● providences to our good at last , rom. 8. 28. all things shall work together for good to them that love god. and as to all these things not one tittle ever did , or shall fail . second consideration . but it you say you have long waited upon god for spiritual mercies to your souls according to the promise , and still those mercies are deferred , and your eyes fail whilst you look for them ; i would desire you seriously to consider of what kind those spiritual mercies are , for which you have so long waited upon god. spiritual mercies are of two sorts ; such as belong to the essence , the very being of the new creature , without which it must fail : or to it s well being , and the comfort of the inner man ; without which you cannot live so cheerfully as you would . the mercies of the former kind are absolutely necessary , and therefore put into absolute promises , as you see , jer. 32. 40. and i will make an everlasting covenant with them , that i will not turn away from them to do them good , but i will put my fear in their hearts , that they shall not depart from me . but for the rest they are dispensed to us in such measures , and at such seasons as the lord sees fit , and many of his own people live for a long time without them . the donation and continuation of the spirit , to quicken , sanctifie and unite us with christ is necessary , but his joyes and comforts are not so . a child of light may walk in darkness , isa. 50. 10. he lives by faith , and not by feeling . third consideration . you complain , providence delayes to perform to you the mercies you have prayed and waited for ; but have you right ends in your desires after these mercies ? it may be that 's the cause , you ask and receive not , james 4. 3. the want of a good aim , is the reason why we want good success in our prayers . it may be we pray for prosperity , and our end is to please the flesh ; we look no higher than the pleasure and accommodation of the flesh ; we beg and wait for deliverance from such a trouble and affliction , not that we might be the more expedite and prepared for obedience , but freed of what is grievous to us , and destroyes our pleasure in the world . certainly if it be so , you have more need to judge and condemn your selves , than to censure and suspect the care of god. fourth consideration . you wait for good , and it comes not ; but is your will brought to a due submission to the will of god about it ? certainly god will have you come to this before you enjoy your desires . enjoyment of your desires is the thing that will please you , but resignation of your wills , is that which is pleasing to god : if your hearts cannot come to this , mercies cannot come to you . david was made to wait long for the mercy promised him , yea , and to be content without it before he enjoyed it , psal. 131. 2 he was brought to be as a weaned child , and so must you . fifth consideration . your betters have waited long upon god for mercy , and why should not you ? david waited till his eyes failed , psal. 69. 3 the church waited for him in the way of his judgements , isa. 26. 8. are you better than all the saints that are gone before you ? is god more obliged to you than to all his people ? they have quietly waited , and why should not you ? sixth consideration . will you lose any thing by patient waiting upon god for mercies ? certainly , not at all : yea , it will turn to a double advantage to you to continue in a quiet submissive waiting posture upon god. for , ( 1. ) though you do not yet enjoy the good you wait for , yet all this while you are exercising your grace ; and it 's more excellent to act grace , than to enjoy comfort . all this while the lord is training you up in the exercise of faith and patience , and bending your wills in submission to himself ; and what do you lose by that ? yea , and ( 2. ) when ever the desired mercy comes , it will be so much the sweeter to you : for , look how much faith and prayer hath been employed to produce it , how many wrestlings you have had with god for it , so many more degrees of sweetness you will ●ind in it , when it comes . o therefore , ●aint not , how long soever god delay you . seventh consideration . are not those mercies you expect from god worth the waiting for ? if not , it is your folly to be troubled for the want of them : if they be , why don't you continue waiting ? is it not all that god expects from you for the mercies he bestows upon you , that you wait upon him for them ? you know you have not deserved the least of them at his hands . you expect them not as a recompence , but a free favour , and if so , then certainly the least you can do , is to wait upon his pleasure for them . eighth consideration . consider how many promises are made in the word to waiting souls . one scripture calls them blessed that wait for him , isa. 30. 18. another tells us , none that wait for him shall be ashamed , psal. 25. 3. ( i.e. ) they shall not be finally disappointed , but at last be partakers of their hopes . a third scripture tells us , they that wait upon the lord , shall renew their strength , isa. 40. 31. a promise you had need make much use of in such a fainting time , with many more of like nature ; and shall we faint at this rate in the midst of so many cordials as are prepared to revive us in these promises ? ninth consideration . how long hath god waited upon you when you will comply with his commands , come up to your engagements and promises ? you have made god wait long for your reformation and obedience ; and therefore have no reason to think it much , if god make you wait long for your consolation . we have our how longs , and hath not god his ? we cry , psal. 6. 3. but thou o lord , how long ? psal. 13. 1 , 2. how long wilt thou forget me , o lord , for ever ? how long wilt thou hide thy face from me ? how long shall i take counsel in my soul , having sorrow in my heart daily ? how long shall mine enemy be exalted over me ? ●ut surely we should not think these things long , when we consider , how long the lord hath exercised his patience about us . we have made him say , how long , how long ? our unbeljef hath made him cry , how long will it be ere they beljeve me ? numb . 14. 11. our corrupt hearts have made him cry , how long shall vain thoughts lodge within thee ? jer. 4. 14. our impure natures and wayes have made him cry , how long will it be ere they attain to innocency ? hosea 8. 5. if god wait upon you with so much patience for your duties , well may you wait upon him for his mercies . tenth consideration . this impatience and infidelity of yours , exprest in your weariness to wait any longer , as it is a great evil in it self , so very probably it is that evil which obstructs the way of your expected mercies : you might have your mercies soo●er , if your spirits were quieter and more submissive . and thus of the second case . the third case . how may a christian discern when a providence is sanctified , and comes from the love of god to him ? there are two sorts or kinds of providences versant about men in this world , the issues and events of which are vastly different , yea , contrary to each other . to some all providences are over-ruled and ordered for good , according to that blessed promise , rom. 8. 28. not only things that are good in themselves , as ordinances , graces , duties and mercies ; but things that are evil in themselves , as temptations , afflictions , and even their sins and corruptions shall turn in the issue to their advantage and benefit . 〈◊〉 though sin be so intrinsecally and formally evil in its own nature , that in it self it be not capable of sanctification ; yet out of this worst of evils god can work good to his people ; and though he never make sin the instrument of good ; yet his providence may make it the occasjon of good to his people ; so that spiritual benefits may by the wise over-ruling of providence be occasioned to the people of god by it . and so for afflictions of all kinds , the greatest and sorest of them ; they do work in the influence of providence a great deal of good to the saints , and that not only as the occasions , but as the instruments and means of it , isa. 27. 9. by this shall the iniquity of jacob be purged , ( i. e. ) by the instrumentality of this sanctified affliction . to others nothing is sanctified either as an instrument or occasion of any spiritual good ; but as the worst things are ordered to the benefit of the saints , so the best things wicked men enjoy do them no good . their prayers are turned into sin , psal. 109. 7. the ordinances are the savour of death , 2 cor. 2. 16. the grace of god turned into wantonness , jude v. 4. christ himself a rock of offence , 1 pe. 2. 8. their table a snare , psal. 69. 22. their prosperity their ruine , prov. 1. 32. as persons are , so things work for good or evil . tit. 1. 15. to the pure all things are pure , but to them that are defiled and unbeljeving is nothing pure . seeing therefore the events of providence fall out so opposite to each other upon the godly , and ungodly ; every thing farthering the eternal good of the one , and the ruine of the other ; it cannot but be acknowledged a most important case in which every soul is deeply concern'd , whether the providences under which he is , be sanctified to him or no ? for the clearing of which i shall premise two necessary considerations , and then subjoyn the rules which will be useful for the determination of the question . and first , let it be considered , that we cannot know from the matter of the things before us , whether they be sanctified or unsanctified to us ; for so consider'd , all things come alike to all ; and no man knoweth either love or hatred by all the things that are before him . eccles. 9. 1 , 2. we cannot understand ▪ the mind and heart of god , by the things he dispenseth with his hand . if prosperous providences befall us , we cannot say , herein is a sure sign that god loves me ; for who have more of those providences than the people of his wrath ? psal. 73. 7. they have more than their hearts can wish . sure that must be a weak evidence for heaven , which accompanies so great a part of the world to hell. by these things we may testifie our love to god ; but from ten thousand such enjoyments we cannot get any solid assurance of his love to us . and from adverse afflictive providences we cannot know his hatred . if afflictions , great afflictions , many afflictions , long continued afflictions should set a brand , or fix a character of gods hatred upon the persons on whom they ●all ; where then shall we find gods people in the world ? we must then seek out the proud vain sensual wantons of the world , who spend their days in pleasure , and say these are the men whom god loves ▪ outward things are promiscuously dispensed , and no man's spiritual estate is discernable by the view of his temporal . when god draws the sword , it may cut off the righteous as well as the wicked , ezek. 21. 3. though the providences of god materjally considered afford no evidence of gods love to us , yet the manner in which they befall us , and the effects and fruits they produce in us , do distinguish them very manifestly ; and by them we may discern whether they be sanctified providences , and fruits of the love of god , or no. but yet these effects and fruits of providences by which we discern their nature , do not always presently appear ; but time must be allowed for the souls exercise under them . as it is heb. 12. 11. now no affliction for the present seemeth joyous , but grjevous : nevertheless afterwards it yjeldeth the peaceable fruits of righteousness unto them which are exercised thereby . the benefit of a providence is discern'd as that of a medicine is , for the present it gripes , and makes the stomach sick and loathing ; but afterwards we find the benefit of it in our recovery of health and chearfulness . now the providences of god being some of them comfortable , and others sad and grievous to nature , and the way to discern the sanctification and blessing of them , being by the manner in which they come and their operations upon our spirits ; i shall consider the case as it respects both sorts of providences , and shew you what effects of our troubles or comforts will speak them to be sanctified and blessed to us . and first for sad and afflictive providences in what kind or degree soever they befall us , we may warrantably conclude , they are blessings to us , and come from the love of god , when they come in a proper season , when we have need of them , either to prevent some sin we are falling into , or recover us out of a remiss , ●upine , and careless frame of spirit into which we are already fallen , 1 pet. 1. 6. if need be , ye are in heaviness . certainly , it is a good sign that god designs your good by those troubles which are so fitted and wisely order'd to ni●k the opportunity . if you see the husbandman lopping a tree in the proper season , it argues he aims at the fruitfulness and flourishing of it ; but to do the same thing at midsummer speaks no regard to it , yea , his design to destroy it . when they are fitted both for quality and degree to work properly upon our most predominant corruptions , then they look like sanctified strokes . the wisdom of god is much seen in the choice of his rods . it is not any kind of trouble that will work upon and purge every sin ; but when god chuses for us such afflictions as like physick are appropriated to the disease the soul labours under ; this speaks divine care and love . thus we may observe , it 's usual with god to smite us in those very comforts which stole away too much of the love and delight of our souls from god : to cross us in those things from which we raised up too great expectatio●s of comfort . these providences speak the jealousie of god over us , and his care to prevent far worse evils by these sad but needful strokes . and so for the degrees of our troubles , sanctified strokes are ordinarily fitted by the wisdome of god to the strength and ability of our inherent grace , isa. 17. 8. in measure when it shooteth forth thou wilt debate with it : he stayeth his rough wind in the day of the east wind . it is an allusjon to a physicjan who exactly weighs and measures all the ingredients which he mingles in a potion for his sick patient ; that it may be proportionate to his strength and no more : and so much the next words intimate , by this therefore shall the iniquity of jacob be purged . it is a good sign our troubles are sancti●ied to us , when they turn our hearts against sin , and not against god. there be few great afflictions which befall men , but they make them quarrelsome and discontented . wicked men quarrel with god , and are filled with discontent against him . so the scripture describes them , rev. 16. 9. they were scorched with great heat , and blasphemed the name of god , which hath power over these plagues . but godly men to whom afflictions are sanctified , they justifie god , and fall out with sin , they condemn themselves and give glory to god , dan. 9. 7. o lord , righteousness belongeth unto thee , but unto us confusjon of faces , &c. and lam. 3. 39. ●wherefore doth a living man complain , a man for the punishment of his sins ? happy afflictions which make the soul fall out and quarrel only with sin . it is a sure sign afflicting providences are sanctified when they purge the heart from sin , and leave both heart and life more pure , heavenly , mortified , and humble than they found them . sanctified afflictions are cleansers , they pull down the pride , refine the earthliness , and purge out the vanity of the spirit . so you read , dan. 11. 35. it purifies and makes their souls white : hence it 's compar'd to a furnace which separates the dross from the pure metal , isa. 48. 10. behold i have refined thee , but not with silver : i have chosen thee in the furnace of afflictjon . but for wicked men , let them be never so long in the furnace , they lose no dross , ezek. 24. 6. how many christians can bear witness to this truth ! after some sharp affliction hath been upon them , how is the earthliness of their hearts purged ! they see no beauty , taste no more relish in the world than in the white of an egg. oh how serious , humble , and heavenly are they , till the impressions made upon them by afflictions be worn off , and their deceitful lusts have again entangled them ! and this is the reason ▪ why we are so often under the discipline of the rod. let a christian ( saith a late writer ) be but two or three years without an affliction , and he is almost good for nothing : he cannot pray , nor meditate , nor discourse at that rate he was wont to do : but when a new affliction comes , now he can find his tongue , and come to his knees again , and live at another rate . it is a good sign afflictive providences are sanctified to us , when we draw near to god under them and turn to him that smites us . a wicked man under affliction revolts more and more , isa. 1. 5. turns not to him that smites him , isa. 9. 13. but grows worse than before ; formality is turned into stupidity and dedolency . but if god afflict his own people with a sanctified rod , it awakens them to a more earnest seeking of god : it makes them pray more frequently , spiritually and fervently than ever . when paul was buffeted by satan , he besought the lord thrice , 2 cor. 12. 8. we may conclude our afflictions to be san●tified , and to come from the love of god to us , when they do not alienate our hearts from god , but inflame our love to him . this is a sure rule , whatever ends in the increase of our love to god , proceeds from the love of god to us . a wicked man finds his heart rising against god when he smites him ; but a gracious heart cleaves the closer to him : he can love , as well as justifie an afflicting god. all this is come upon us : yet have we not forgotten thee , neither have we dealt falsly in thy covenant ▪ our heart is not turned back , neither have our steps declined from thy way : though thou hast sore broken us in the place of dragons , and covered us with the shadow of death , psal. 44. 17 , 18 , 19. here you have a true account of the temper and frame of a gracious soul under greatest afflictions . to be broken in the place of dragons and covered with the shadow of death imports the most dismal state of affliction : yet even then a gracious heart turns not back ( i. e. ) doth not for all this abate one drachm of love to god : god is as good and dear to him in afflictions as ever . lastly , we may call our afflictions sanctified when divine teachings accompany them to our souls , psal. 94. 12. blessed is the man whom thou chastenest , o lord , and teachest him out of thy law . sanctified afflictions are eye-salve , they teach us sensibly and effectually when the spirit accompanies them ; the evil of sin , the vanity of the creature , the necessity of securing things that cannot be shaken . never doth a christian take a truer measure both of his corruptions and graces , than under the rod. now a man sees that ●ilthiness that hath been long contracting in prosperity , what interest the creature hath in the heart , how little faith , patience , resignation , and self-denyal we can find , when god calls us to the exercise of them . o 't is a blessed sign , that trouble is sanctified , that makes a man thus turn in upon his own heart , search it , and humble himself before the lord for the evils of it ! in the next place let us take into consideration the other branch of providences which are comfortable and pleasant . sometimes it smiles upon us in successes , prosperity , and the gratification of the desires of our hearts . here the question will be how the sanctification o● these providences may be discovered to us ? for resolution in this matter , i shall for clearness sake lay down two sorts of rules ; one negative , the other positive . first negative . it is a sign , that comfort is not sanctified to us , which comes not ( ordinarily ) in the way of prayer . the wicked boasteth of hi● hearts desire , and blesseth the covetous whom the lord abhorreth . the wicked through the pride of his countenance will 〈◊〉 s●●k after god ; god is not in all his thoughts , psal. 10. 3 , 4. here you see providence may give men their hearts desire , and yet they never once open their desires to god in prayer about it . but then those gifts of providence are only such as are bestowed on the worst of men , and are not the fruits of love . whatever success , prosperity or comfort men acquire by sinful medjums , and indirect courses , are not sanctified mercies to them . this is not the method in which those mercies are bestowed . better is a little with righteousness , than great revenews without right , prov. 16. 8. better upon this account , that it comes in gods way , and with his blessing , which never follows the way of sin . god hath cursed the wayes of sin , and no blessing can follow them . whatever prosperity and success makes men forget god , and cast off the care of duty , is not sanctifjed to them . it is unsanctifjed prosperity which lulls men asleep into a deep oblivjon of god , deut. 32. 13 , 14 , 15 , 18. he made him ride on the high places of the earth , that he might eat the increase of the fields ; and he made him to suck honey out of the rock , and oyl out of the flinty rock , butter of kine , and milk of sheep , with fat of lambs , and rams of the breed of bashan , and goats , with the fat of kidneys of wheat , and thou didst drink the pure blood of the grape ; but iesurun waxed fat and kicked ; thou art waxed fat , thou art grown thick , thou art covered with fatness : then he forsook god which made him , and lightly esteemed the rock of his salvation . of the rock that begat thee thou art unmindful , and hast forgotten god that formed thee . rarè fumant foelicibus arae . when prosperity is abused to sensuality , and meerly serves as fuell to maintains fleshly lusts , it is not sanctifjed . see job 21. 11 , 12 , 13. they send forth their little ones like a flock , and their children dance . they take the timbrell and harp , and rejoyce at the sound of the organ . they spend their dayes in wealth , and in a moment go down to the grave . it 's a sign that prosperity is not sanctifjed to men , when it swells the heart with pride and self-conceitedness , dan. 4. 29 , 30. at the end of twelve moneths 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 ? that success is not sanctified to men , which takes them off from their duty , and makes them wholly negligent , or very much indisposed to it , jer. 2. 31. o generatjon , see the word of the lord ; have i been a wilderness unto israel ? a land of darkness ? wherefore say my people , we are lords , we will come no more unto thee ? nor can we think that prosperity sanctifjed , which wholly swallows up the souls of men in their own enjoyments , and makes them regardless of publick miserjes or sins , amos 6. 4 , 5 , 6. they lye upon beds of ivory , and stretch themselves upon their couches , and eat the lambs out of the flock , and the calves out of the midst of the stall . they chant to the sound of the viol , and invent to themselves instruments of musick like david . they drink wine in bowls , and anoint themselves with the chief ointments ; but they are not grieved for the afflictions of ioseph . but then positively . those mercies and comforts are undoubtedly sanctified to men , which humble their souls kindly before god in the sense of their own vileness and unworthiness of them , gen. 32. 10. and jacob said , i am not worthy of the least of all the mercjes , &c. sanctified mercies are commonly turned into cautions against sin , ezra 9. 13. they are so many bands of restraint upon the soul that hath them , to make them shun sin . they will engage a mans heart in love to the god of his mercies , psal. 18. 1. compared with the title . they never satisfie a man as his portion , nor will the soul accept all the prosperity in the world upon that score , heb. 11. 26. esteeming the reproach , of christ greater riches than the treasures in egypt : for he had respect unto the recompence of the reward . nor do they make men regardless of publick sins or miseries , nehem. 2. 1 , 2 , 3. compared with acts 7. 23. it 's a sure sign that mercjes are sanctifjed , when they make the soul more expedite and enlarged for god in duty , 2 chron. 17. 5 , 6. therefore the lord stablished the kingdom in his hand , and all iudah brought to iehoshaphat presents , and he had riches and honour in abundance . and his heart was lift up in the wayes of the lord , &c. to conclude , that which is obtained by prayer , and returned to god again in due praise carries its own testimonials with it , that it came from the love of god , and is a sanctified mercy to the soul. and so much of this third case . the fourth case . how may we attain unto an evenness and steddiness of spirit under the changes , and contrary aspects of providence upon us ? three things are supposed in this case . 1. that providence hath various and contrary aspects upon the people of god. 2. that it is a common thing with them , to experience great disorders of spirit under those changes of providence . 3. that these disorders may be ( at least in a great measure ) prevented , by the due use and application of those rules and helps that god hath given us in such cases . that providence hath various , yea , contrary aspects upon the people of god , is a case so plain , that it needs no more than the mentioning , to let it in to all our understandings . which of all the people of god have not felt this truth ? providence rings the changes all the world over . he encreaseth the natjons , and destroyeth them ; he enlargeth the natjons , and straitneth them again , job 12. 23. the same it doth with persons , psal. 102. 10. thou hast lifted me up , and cast me down . see what a sad alteration providence made upon the church , lam. 1. 1 , 12. how doth the city sit solitary that was full of people ! how is she become as a widow ! she that was great among the natjons , and princess among the provinces , how is she become tributary ! is it nothing to you , all ye that pass by ? behold and see , if there be any sorrow like unto my sorrow , which is done unto me , wherewith the lord hath afflicted me in the day of his fjerce anger . and how great an instance was joh of this truth , job 29. per tot . and 30. compared ? how many thousands have complained with naomi , whose condition hath been so strangely altered , that others have said as the people of bethlehem did of her , is this naomi ? ruth 1. 19 , 20 , 21. these vicissitudes of providence commonly cause great disorders of spirit in the best men . look as intense heat and cold try the strength and soundness of the constitution of our bodies , so the alteratjons made by providence upon our conditions , try the strength of our graces ; and too often discover the weakness and corruption of holy men . hezekjah was a good man ; but yet his weakness and corruption was bewrayed by the alterations providence made upon his conditions . when sickness and pains summoned him to the grave , what bitter complaints and despondencies are recorded ? in isa. 38. per tot . and when providence lifted him up again into a prosperous condition , what ostentation and vain glory did he discover ? isa. 39. 2. david had more than a common stock of inherent grace , yet not enough to keep him in an equal temper of spirit under great alterations , psal. 30. 6 , 7. in my prosperity i said i shall never be moved ; thou hidest thy face and i was troubled . it is not every man can say with paul , i know both how to be abased , and i know how to abound every where , and in all things i am instructed both to be full , and to be hungry , both to abound and to suffer need , phil. 4. 12. he is truly rich in grace , whose riches or poverty neither hinders the acting , nor impoverisheth the stock of his graces . though the best men be subject to such disorders of heart under the changes of providence ; yet these disorders may in a great measure be prevented by the due application of such rules and helps , as god hath given us in such cases . now , these helps are suited to a threefold aspect of providence upon us : viz. 1. comfortable , 2. calamitous , 3. doubtful . to all which i shall speak particularly and briefly . quest. 1. how may we attain to an evenness and steddiness of heart under the comfortable aspects of providence upon us ? under providences of this kind , the great danger is , lest the heart be lifted up with pride and vanity , and fall into a drowsie and remiss temper . to prevent this , we had need urge humbling and awakening considerations upon our own hearts ; such are these that follow . first consideration . these gifts of providence are common to the worst of men , and are no special distinguishing fruits of gods love . the vilest of men have been filled even to satiety with these things , psal. 73. 7. their eyes stand out with fatness : they have more than heart could wish . second consideration . think how unstable and changeable all these things are . what you glory in to day , may be none of yours to morrow , prov. 23. 5. riches make themselves wings , and flee away as an eagle towards heaven . as the wings of a fowl grow out of the substance of its body , so the cause of the creatures transitoriness is in it self : it 's subjected to vanity , and that vanity , like wings , carries it away : they are but fading flowers , james , 1. 10. third consideration . the change of providences is never nearer to the people of god , than when their hearts are lifted up , or grown secure by prosperity . doth hezekjah glory in his treasures ? the next news he hears , is of an impoverishing providence at hand , isa. 39. 2 , 3 , 4 , 5 , 6 , 7. others may be left to perish in unsanctified prosperity , but you shall not . fourth consideration . this is a great discovery of the carnality and corruption that is in thy heart : it argues an heart little set upon god , little mortified to the world , little acquainted with the vanity and ensnaring nature of these things . o you know not what hearts you have , till such providences try them . and is not such a discovery matter of deep humiliation ? fifth consideration . was it not better with you in a low condition , than it is now ? reflect , and compare state with state , and time with time . how is the frame of your hearts altered with the alteration of your condition ? so god complains of israel , hosea 13. 5 , 6. i did know thee in the wilderness , the land of drought ; according to their pasture , so were they filled : they were filled , and their heart was exalted , therefore have they forgotten me saith the lord : q. d. you and i were better acquainted formerly when you were in a low condition ; prosperity hath estranged you , and altered the case . how sad is it , that gods mercies should be the occasion of our estrangement from him ? quest. 2. upon the other side , it 's worth considering how our hearts may be establisht and kept steddy under ca●amitous and adverse providences . here we are in equal danger of the other extream , viz. despondency and sinking under the frowns and strokes of cross providences . now to support and establish the heart in this case , take three helps . first consideration . first , consider , that afflictive providences are of great use to the people of god , they cannot live without them . the earth doth not more need chastening frosts , and mellowing snows , than our hearts do nipping providences . let the best christian be but a few years without them , and he will be sensible of the need of them ; he will find a sad remissjon and declining upon all his graces . second consideration . no stroke of calamity upon the people of god , can separate them from christ , rom. 8. 35. who shall separate us from the love of christ ? shall tribulatjon ? there was a time when job could call nothing in this world but trouble his own : he could not say , my estate , my honour , my health , my children ; for all these were gone ; yet then he could say , my redeemer , job 19. 25. well then , there is no cause to sink whilst interest in christ remains sure to us . third consideration . all your calamities will have an end shortly . the longest day of the saints troubles hath an end ; and then , no more troubles for ever . the troubles of the wicked will be to eternity ; but you shall suffer but a while , 1 pet. 5. 10. if a thousand troubles be appointed for you , they will come to one at last , and after that no more : yea , and though our troubles be but for a moment , yet they work for us a far more exceeding and eternal weight of glory . let that support your hearts under all your sufferings . quest. 3. lastly , let us consider , what may be useful to support and quiet our hearts under doubtful providences , when our dear concernments hang in a doubtful suspence before us , and we know not which way the providence of god will cast and determine them . now the best hearts are apt to grow solicitous and pensive , distracted with thoughtfulness about the event and issue . to relieve and settle us in this case , the following considerations are very useful . first consideration . first , let us consider the vanity and inutility of such a solicitude , matth. 6. 27. which of you ( saith our lord ) by taking thought can add one cubit ? we may break our peace , and waste our spirits , but not alter the case . we cannot turn god out of his way , job 23. 13. he is in one mind . we may by strugling against god increase , but not avoid or lighten our troubles . second consideration . how often do we afflict and torment our selves by our own unquiet thoughts , when there is no real cause or ground for so doing ? isa. 51. 13. — and hast feared continually every day , because of the fury of the oppressor , as if he were ready to destroy , and where is the fury of the oppressor ? o what abundance of disquiet and trouble might we prevent , by waiting quietly till we see the issues of providence , and not bringing as we do the evils of the morrow upon the day ? third consideration . how great a ground of quietness is it that the whole dispose and management of all our affairs and concerns is in the hand of our own god and father ? no creature can touch us without his commission or permission . i know ( saith christ ) thou couldst have no power against me , except it were given thee from above , john 19. 11. neither men nor devils can act any thing without gods leave ; and be sure he will sign no order to your prejudice . fourth consideration . how great satisfaction must it be to all that believe the divine authority of the scripture , that the faith●ulness of god stands engaged for every line and syllable found therein ? and how many blessed lines in the bible may we mark , that respect even our outward concerns , and the happy issue of them all ? upon these two grounds , viz. that our outward concerns with their steddy direction to a blessed end is ●ound in the word ; and this word being of divine authority , the faithfulness and honour of god stands good for every title that is found there . i say these are grounds of such stability , that our minds may repose with greatest security and confidence upon them even in the cloudiest day of trouble . not only your eternal salvation , but your temporal interests are there secured . be quieted therefore in the confidence of a blessed issue . fifth consideration . how great and sure an expedient have the saints ever found it to their own peace , to commit all doubtful issues of providence to the lord , and devolve all their cares upon him , prov. 16. 3. commit thy works unto the lord , and thy thoughts shall be established . by works he means any doubtful , intricate , perplexing business ▪ about which our thoughts are rackt and tortur'd . roll all these upon the lord by faith , leave them with him , and the present immediate benefit you shall have by it ( besides the comfort in the last issue ) shall be tranquillity and peace in your thoughts . and who is there of any standing or experience in religion that hath not found it so ? the fifth case . how may a christian work his heart into a resigning frame unto the will of god ; when sad providences approach him , and presage great troubles and afflictions coming on towards him ? for the right stating and resolving of this important case , it will be needful to shew ( 1. ) what is not included and intended in the question . ( 2. ) what it doth suppose and include in it , and lastly , what helps and directions are necessary for the due performance of this great and difficult duty . first , negatively . as to the first , it must be premised that the question doth not suppose the heart or will of a christian to be at his own command and dispose in this matter : we cannot resign it , and subject it to the will of god whenever we desire so to do : the duty indeed is ours , but the power by which alone we perform it is gods : we act as we are acted by the spirit . it is with our hearts ▪ as with me●eors hanging in the air ▪ by the influence of the sun ; while that continues they abide above , but when it fails they fall to the earth : we can do this , and all things else be they never so difficult , through christ that strengthens us , phil. 4. 13. but without him we can do nothing , john 15. 5. he doth not say , without me ye can do but little , or without me ye can do nothing but with great difficulty , or without me ye can do nothing perfectly ; but without me ye can do nothing at all . and every christian hath a witness in his own breast to attest this truth : for there are cases frequently occurring in the methods of providence , in which notwithstanding all their prayers and desires , all their reasonings and strivings , they cannot quiet their hearts fully in the dispose ; and will of god ; but on the contrary do find all their endeavours in this matter , to be but as the rolling of a returning stone against the hill : till god say to the heart be still , and to the will give up , nothing can be done . secondly , affirmatively . next , let us consider what this case doth suppose , and include in it , and we shall find that it supposeth the people of god to have a foresight of troubles and distresses approaching and drawing near to them : i confess 't is not always so , for many of our afflictions , as well as comforts , come by way of surprizals upon us : but oft times we have forewarnings of trouble● both publick and personal , before we feel them : as the weather may be discerned by the ●ace of the sky , when we see a morning sky red and lowring , this is a natural sign of a foul and rainy day , matth. 16. 3. and there are as certain signs of the times , whereby we may discern when trouble is near , even at the door : and these forewarnings are given by the lord to awaken us to our duties , by which they may either be prevented , zeph. 2. 1 , 2. or sanctified and sweetned to us when they come . these signs and notices of approaching troubles are gathered partly from the observatjon and collation of parallel scripture cases and examples , god generally holding one tenour and steddy course in the administrations of his providences in all ages , 1 cor. 10. 6. partly from the reflectjons christians make upon the frames and tempers of their own hearts , which greatly need awakening , humbling and purging providences . for let a christian be but a few years or months without a rod , and how formal , earthly , dead and vain , will his heart grow ? and such a temper presages affliction to them that are beloved of the lord , as really as the giving or sweating of the stones doth rain . lastly , the ordering and disposing of the next causes into a posture and preparation for our trouble , plainly premonisheth us that trouble is at the door . thus when the symptoms of sickness begin to appear upon our own bodies , the wi●e of our bosome , or our children that are as our own souls , providence herein awakens our expectations of death and doleful separations : so when enemies combine together and plot the ruine of our liberties , estates , or lives , and god seemeth to loose the bridle of restraint upon their necks , now we cannot but be alarmed with the near approach of troubles , especially when at the same time our conscience shall reflect upon the abuse and non-improvement of these our threatned comforts . the case before us supposeth , that these premonitions and fore-runners of affliction , do usually very much disturb the order and break the peace of our souls , they put the mind under great discomposure , the thoughts under much distraction , and the affections into tumults and rebellion . ah how unwilling are we to surrender to the lord the loan which he lent us ! to be disquieted by troubles when at ease in our enjoyments ! how unwelcome are the messengers of affliction to the best men ! we are ready to say to them as the widow to elijah , what have i to do with thee , o man ( o messenger ) of god , art thou come unto me to call my sin to remembrance , and to slay my son ? 1 king. 17. 18. and this ariseth partly from the remains of corruption in the best souls , for though every sanctified person is come by his own consent into the kingdom , and under the government and scepter of christ , and every thought of his heart de jure , and of right must be subjected to him , 2 cor. 10. 5. yet de facto the conquest and power of grace is but incompleat and in part , and natural corruption like jerob●am with his vain men riseth up against it , and ●auseth many mutinies in the soul , whil'st grace like young abijah is weak handed , and cannot resist them . and partly from the advantage satan makes upon the season to irritate and assist our corrupt●ons : he knows that which is already in motion , is the more easily moved . in this confusion and hurry of thoughts he undiscernedly shuffles in his temptations . sometimes aggravating the evils which we fear with all the sinking and overwhelming circumstances imaginable . sometimes divining and fore-casting such events and evils , as ( haply ) never fall out . sometimes repining at the disposes of god as more severe to us than others . and sometimes reflecting with very unbelieving and unworthy thoughts upon the promises of god , and his faithfulness in them , by all which the affliction is made to sink deep into the soul before it actually comes . the thoughts are so disordered , that duty cannot be duly performed . and the soul is really weakned , and disabled to bear its tryal when it comes indeed : just as if a man should be kept waking and restless all the night with the thoughts of his hard journey which he must travel to morrow , and so when to morrow is come , he faints for want of rest , mid-way his journey . it is here supposed to be the christians great duty , under the apprehensions of approaching troubles to resign his will to gods , and quietly commit the events and issues of all to him , whatever they may prove . thus did david in the like case and circumstances , 2 sam. 15. 25 , 26. and the king said unto zadock , carry back the ark of god into the city . if i shall find favour in the eyes of the lord , he will bring me back again , and shew me both it and his habitatjon : but if he shall thus say , i have no delight in thee , behold here am i , let him do to me as seemeth good to him . o lovely and truly christian temper ! q. d. go zadock , return with the ark to its place , though i have not the symbol , yet i hope i shall have the real presence of god with me in this sad journey : how he will dispose the events of this sad and doubtful providence i know not : either i shall return again to jerusalem , or i shall not : if i do , then i shall see it again , and enjoy the lord in his ordinances there . if i do not , then i shall go to that place where there is no need or use of those things . and either way it will be well for me , i am content to refer all to the divine pleasure , and commit the issue , be it whatever it will be , to the lord. and till our hearts come to the like resolve , we can have no peace within . commit thy works unto the lord , and thy thoughts shall be established , prov. 16. 3. by works he means not only every enterprize and business we undertake , but every puzzling , intricate , and doubtful event we fear . these being once committed by an act of faith , and our wills resigned unto his , besides the comfort we shall have in the issue , we shall have the present advantage of a well composed , and peaceful spirit . but this resignation is the difficulty ; no doubt of peace , could we once bring our hearts to that . and therefore i shall here subjoyn such helps and directions , as may through gods blessing , in the faithful use of them , assist and facilitate this great and difficult work . first help . and first , labour to work into your hearts a deep and fixed sense of the infinite wisdom of god , and your own folly and ignorance . this will make resignation easie to you : whatsoever the lord doth is by counsel , eph. 1. 11. his understanding is infinite , psal. 147. 5. his thoughts are very deep , psal. 92. 5. but as for man , yea the wisest among men , how little doth his understanding penetrate the works and designs of providence ? and how oft are we forced to retract our rash opinions , and confess our mistakes ? acknowledging that if providence had not seen with better eyes than ours , and looked farther than we did , we had precipitated our selves into a thousand mischiefs , which by its wisdom and care we have escaped . it 's well for us that the seven eyes of providence are ever awake , and looking out for our good . now if one creature can and ought to be guided and governed by another that is more wise and skilful than himself , as the cljent by his learned counsel , the patjent by his skilful physicjan , much more should every creature give up his weak reason , and shallow understanding to the infinite wisdom of the omniscient god. it 's nothing but our pride and arrogance over-valuing our own understandings that makes resignation so hard . carnal reason seems to it self a wise disputant about the concerns of the flesh , but how often hath providence baffled it ? the more humility , the more resignation . how few of our mercies and comforts have been foreseen by us ? our own projects have come to nothing , and that which we never thought on , or contrived hath taken place ; not our choice of the ground , or skill in weighing and delivering the bowl , but some unforeseen providence , like a rub in the green was that which made the cast . second help . deeply consider the sinfulness and vanity of torturing your own thoughts about the issues of doubtful providences . ( 1. ) there is much sin in so doing : for , all our anxious and solicitous emotions , what are they other than the immediate issues and fruits of pride and unbelief ? there is not a greater discovery of pride in the world , than in the contests of our wills with the will of god. it 's a presumptuous invading of gods prerogative , to dictate to his providence , and prescribe to his wisdom . ( 2. ) there is a great deal of vanity in it : all the thoughtfulness in the world will not make one hair white or black : all our discontents will not prevail with god to call back ( or as the word may be rendered ) make void his word , isa. 31. 2. he is in one mind , job 23. 13. the thoughts of his mind are from everlasting , psal. 33. 11. third help . set before you those ch●ice scripture patterns of s●bmission to the lords will in as deep , yea , much deeper points of self-denyal than this before you , and shame your selves out of this quarrelling temper with providence . you know what a close tryal that providence was to abraham , that called him from his native countrey and fathers house , to go he knew not whither ; and yet it 's said in isa. 41. 2. he came to gods foot , as readily obeying his call , as a servant when his master knocks for him with his foot . paul's voyage to jerusalem , had a dismal aspect upon himself , he could expect nothing but bonds and prisons , as he tells us , acts 20. 23. and a great tryal it was to the saints , who could not tell how to give up such a minister , yet he resigns up his will to gods , acts 20. 22. and so do they , acts 21. 14. the will of the lord be done . but far beyond these , and all other patterns , what an example hath our dear lord jesus set before us in the deepest point of self-denyal that ever was in the world . when the father gave the cup of sufferings into his hands in the garden , mark 14. 36. a cup of wrath , the wrath of the great and terrible god , and that without mixture : the very taste whereof , put nature into an agony and astonishment , a sore amazement , a bloody sweat ; and forced from him that vehement and sad cry , father , if it be possible , let this cup pass ; yet still with submission , nevertheless not my will , but thine be done . o blessed pattern of obedience , and resignation to the pleasure of god! what is your case to this ? fourth help . study the singular benefits and advantages of a will resigned up , and melted into the will of god. ( 1. ) such a spirit hath a continual sabbath within it self : the thoughts are established , prov. 16. 3. and truly , till a man come to this , he doth but too much resemble the devil , who is a restless spirit , secking rest , but finding none . it was an excellent expression of luther , to one that was much perplexed in his spirit about the doubtful events of some affairs of his that were then depending : dominus tua omnja facjat , & tu nihil facjas , sed sis sabbatum christi : ( i. e. ) the lord shall do all for thee , and thou shalt do nothing , but be the sabbath of christ. it is by this means that the lord gives his beloved sleep , psal. 127. 2. he means not the sleep of the body , but of the spirit . fideles ( saith one upon that place ) etsi vitam agant laborjosam , composiris tamen & tranquillis animis in fidei silentjo se continent , ac si dormirent : ( i. e. ) though believers live in the midst of many troubles here , yet with quiet and composed minds they keep themselves in the silence of faith , as though they were asleep . ( 2. ) besides , it fits a mans spirit for communion with god in all his afflictions , and this alleviates and sweetens them beyond any thing in the world . ( 3. ) and surely a man is never nearer the mercy he desires , or the deliverance he expects , ( as one truly observes ) than when his soul is brought into a submissive temper . david was never nearer the kingdom , than when he became as a weaned child . fifth help . lastly , think how repugnant an unsubmissive temper is both to your prayers and professions . you pray that the will of god may be done on earth as it is in heaven , and yet when it seems to cross your wills or interests , you struggle and fret against it . you profess to have committed your souls to his keeping , and to leave your eternal concerns in his hands ; and yet cannot commit things infinitely less valuable unto him . how contradictory are these things ! your profession as christians , speaks you to be led by the spirit , but this practice speaks you to follow the perverse counsels of your own spirits . o then regret no more , dispute no more , but lye down meekly at your fathers feet , and say in all cases and at all times , the will of the lord be done . and thus i have through the aid of providence , performed what i designed to speak from this scripture . i acknowledge , my performances have been accompanied with much weakness , yet have endeavoured to speak of providence the things that are right . blessed be the lord , who hath thus far assisted and protected me in this work . how providence will dispose of my life , liberty and labours for time to come , i know not , but i cheerfully commit all to him , who hath hitherto performed all things for me . finis . postscript . in consideration of the great and mani●old advantages resulting from an humble and heedful observation of providence , i can not but judge it the concernment of christians that have time and ability for such a work , to keep written memorials , or journals of providences by them ; for their own and others use and benefit . for want of collecting and communicating such observations , not only our selves , bu● the church of god is damnified and impoverished . some say , the art of medicine was thus acquired and perfected : when any one had met with some rare physical herb , and accidentally discovered the vertues of it , he would post it up in some publick place ; and so the physi●jan attained his skill , by a collection of those posted experiments and receipts . i am not for posting up all that a christian knows or meets with in his experience , for ( as i have said before ) non est religjo , ubi omnja pa●ent . religion doth not lay all open ; but yet there is a prudent , humble and seasonable communication of our experiences and observations of providence , which is exceeding beneficial both to our selves and our brethren . if christians in reading the scriptures , would judiciously collect and record the providences they shall meet with there , and ( if destitute of other helps ) but add those that have fallen out in their own time and experience ; o what a precious treasure would these make ? how would it antidote their souls against the spreading atheism of these dayes , and satisfie them , beyond what many other arguments can do , that the lord he is god , the lord he is god. whilst this work was under my hand , i was both delighted and assisted by a pious and useful essay of an unknown author , who hath to very good purpose improved many scriptural passages of providence , which seem to lye out of the road of common observation : some passages i have noted out of it , which have been sweet to me . and o that christians would every where set themselves to such work ! providence carries our lives , liberties and concernments in its hand every moment . your bread is in its cupboard , your money in its purse , your safety in its enfolding arms ; and sure it is the least part of what you owe , to record the favours you receive at its hands . more parti●ularly , ( 1. ) trust not your slippery memories with such a multitude of remarkable passages of providence as you have , and shall meet with in your way to heaven . it 's true , things that greatly affect us , are not easily forgotten by us ; and yet , how ordinary is it for new impressions to ra●e out former ones ? it was a saying of that worthy man dr. h●rris , my memory ( said he ) never failed me in all my life ; for indeed , i durst never trust it . written memorials secure us against that hazard ; and besides , makes them useful to others when we are gone . so that you carry not away all your treasure to heaven with you , but leave these choice legacies to your surviving friends . certainly it were not so great a loss , to lose your silver , your goods and chattels , as it is to lose your experien●es which god hath this way given you in this world . ( 2. ) take heed of clasping up those rich treasures in a book , and thinking it enough to have noted them there : but have frequent recourse to them , as oft as new wants , ●ears or difficulties arise , and assault you . now , it 's seasonable to consider and re●lect , was i never so distress●● before ? is this the first plunge that ever befell me ? let me consider the dayes of old , the years of a●cjent times , as asaph did , psal. 77. 5. ( 3. ) lastly , beware of slighting former straits and d●ngers in comparison with present ●nes . that which is next us , alwayes appears greatest to us : and as time removes us farther and farther from our former mercies or dangers , so they lessen in our eyes , just as the land from which they sail , doth to sea-men . know that your dangers have been as great , and your fears no less formerly than now . make it as much your business , to preserve the sense and value , as the memory of former providences , and the fruit will be sweet to you . finis . the table . a. abuse of scripture punished by providence , pag. 28 abuse of providence cautioned , 95 , 96 afflictjons preventive of sin , 99 afflictjons restraints from sin , 110 afflictjons how they purge corruption , 112 adherence to creatures checked , 117 affectjons must suit providence , 148 afflictive providences when sancti●ied , 23● ambrose his providential relief , 9● andreas how called to the ministry , 80 anticipatjons by religion advantageous , 47 assiduity of providential care , 91 aspects of providence contrary , 247 assocjatjon of natural causes , 18 , 19 atheism checked by providence , 174 augustin's strange deliverance , 24 augustin's converting a manichee , 63 b. barbarous nations their sad state , 40 , 41 bible providentially mistaken , 63 body its elegant structure , 35 , 36 bol●on's conversion , 61 brethren their different tempers , 10● bruens happy marriage , 62 c. callings ordered by providence , 77 , 7● callings sinful in themselves , 7● callings poor , some mens advantage , 82 cautjons about civil callings , 83 , 84 care of god to be eyed in providence , 143 christ hath his hand six wayes in providence , 187 children setled providentially in callings , 79 childrens duties pressed , 56 , 57 communjon with god in providences . rules for it , and the sweetness of it , 163 committing to god quieting to us , 142 complaints of painful callings answered , 81 comparing providences how melting , 194 condescensjons of god admirable , 119 , 120 , 212 conversjon two wayes , 58 , 59 conversjon endears places and instruments , 57 conversjon how great a mercy , 74 , 75 content under all providences , 153 crying to god what it imports , 4 craft sinful providentially defeated , 135 curjosity in prying into providence , 160 , 161 d. dangers in extremity , 3 dangers of death providentially prevented , 102 dependance on creatures checked by providence , 116 delayes of providence relieved , 156 , 157 delayes sink our hearts , 226 , 227 devil busie with dying christians , 206 djana's shrines what they were , 78 distrust not god in new difficulties , 213 dod's strange impulse , 98 duty to advert providence , 122 dying hour sweetned by providence , 205 e. eavenness of spirit how attained , 247 embryoes their condition , 38 encouragements to wait on god , 228 , 229 englands encomium , 41 ▪ 46 , 47 epicureans why they denyed providence , 14 expectatjon from creatures dashed , 115 , 116 eye how guarded by nature , 102 f. facultjes sound a choice providence , 3● faithfulness of god eyed in providence , 14● faith two signal acts of it , 207 familjes providentially assigned us , 49 foresight of troubles how taken , 25● fox his wonderful relief , 9● g. god leaves not his in straits , 13● god to be owned in all providences , 21● good mens affections over-heated , 11● greatness of god discovered , 11● h. harmony of conjugal affections providential , 8● harmony of gods attributes , 16● heavenly-mindedness in all providences , 15● heart how melted by providence , 192 , 19● heart ballanced under prosperity , 25● heart cheered under sad providences , 25● heart quieted in doubtful providences , 25● heart not under our command , 25● henry the second punished by providence , 2● holiness improved by eying providence , 20● i. idjots the design of providence in them , 37 , 3● idle life a sinful life , 7● jewel's strange preservation , 10● ●nterpositjons of providence seasonable , 98 ●nobservance of providence sinful , 125 ●ntroductive providences remarkable , 130 ●nstruments of providence to be noted , 131 ●mmutability of god in changeable providences , 147 ●oy in god under all providences , 149 ●nterest how best secured , 142 ●unjus his conversion how effected , 61 k. keepers converted by their prisoners , 164 l. liberality the best frugality , 141 m. marrjages the appointments of providence , 86 ministers removes ordered by providence , 66 , 6● mortificatjon promoted by providence , 108 , 109 n. natural causes suspended by providence , 15 , 16 naaman's change how effected , 60 nativity its place providentially ordered , 40 , 41 neighbourly visits improved by providence , 63 notes of attention why affixt to providence , 123 o. objectjons of vnbelief solv'd by providence , 181 observatjons of providence matter of praise , 124 observatjons of providence endear christ , 187 o●colampadjus designed for a merchant , 80 obligatjons to duty from providence , 212 p. parents godly what a mercy , 50 , 51 papists their doom , 43 , 44 parents advantages opened , 52 parents suffering from children , 89 pareus designed for an apothecary , 8● pleasures of a christian in providence , 1● places of sinning places of suffering , ● pleasing god our interest , 2● persecutors baffled by providence , 21 , ● pride check'd by providence , 114 , 1● prayer must preface business , 2 ● prayer furnished by providence , 1● prosperity when sanctified , 2● prosperity when unsanctified , 2● providence working good out of evil , 1● providence pursues the saints , 1● providence stops the way to sin , 2● providence must follow scripture , 2● providence nicks the opportunity , 30 , ● providence consonant to prayer , ● providence breaks aegyptjan reeds , 1● providence fails none that trust it , 138 , 1● provisjon for us and ours , what a providence , ● q. qujeting considerations under sad providences , 1● qujeting arguments drawn from providence , 1● r. recognitjons of providence supports to faith , 1● recognitjons of providence must be full , 1● records to be kept of providences , 9 , ● relatjonal duties pressed , 89 , ● rebukes of providence how useful , 203 , 2● reljance on god pleadable in prayer , relatjons ordered by providence , 85 , 8● resurrectjon of prayers pleasant to observe , 17● retributjons of providence very signal , 25 , 2● resignatjon to god our duty , 26● resignatjon facilitated five wayes , 261 , 26● rochel providentially relieved , ● ●les to discover the will of god , 221 , 222 s. samaritans conversion how wrought , 60 , 61 satans malice over-ruled by providence , 67 , 68 ●nctificatjon of providence how discerned , 135 ●offing at purity punished by providence , 27 ●ope of providence very considerable , 131 ●●asonable provisions of providence , 92 , 93 ●●amens admirable preservation , 104 ●elf-denyal no damage , 138 ●shepherds pious observation of providence , 36 ●panish souldiers how converted , 61 ●ul its excellent nature , 37 ●eason set for mercy twofold , 224 , 225 ●●rings and autumns of providence , 193 , 194 ●●rvant's running from his master improved , 65 ●piritual mercies of two sorts , 230 t. tartars and turks their sad state , 43 dr. tates strange experience of providence , 31 ●emptatjons prevented by providence , 96 temptatjons narrowly escaped , 100 , 101 tenderness of providence to the saints , 186 thanksgiving includes five things in it , 183 tranquillity promoted by eying providence , 196 trusting god before tryal noble faith , 180 v. value of providence in diverse things , 129 venice-glass how used by providence , 73 vergerjus his strange conversion , 62 vjews of providence twofold , 10 , 11 , 12 vileness of man discovered , 119 vicissitudes of providence disorder thoughts , 248 unequal marriages what a misery , 87 , 88 ungodly parents their sin and misery , 52 , 53 unwillingness of good men to surrender their comforts at th● call of providence , 25● w. wales a strange conversion there , 6● wars , how providence preserves in them , 10● waiting on god prest by ten arguments , 22● weak means succeeded by providence , 2● will of god how distinguished , 21● will of god how revealed , 21● all winds serve providence , 17● wicked men how quieted under crosses , 15● wisdom of god to be eyed in providence , 14● word of god the best support in trouble , 14● word of god fulfilled by providence , 132 , 13● wisdom of providential appointments , 9● y. youth , providences then received greatly to be a● mired , 19● errata . reader , the commendable care of the printer hath lest but little correcting work for thy pen , what is , may be thus ●●ickly rectified : in the title page read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 118. l. 3. r. great●●ss : p. 146. l. 14. blot out made : p. 150. l. 7. r. bride●amber : ibid. l. 16. for anger , r. enmity : p. 152 : l. 31. ●ot out not . finis . notes, typically marginal, from the original text notes for div a39659-e280 mr. isaa● ambrose epist. to his vltima . notes for div a39659-e970 ●schiles ●ragoed . notes for div a39659-e1830 itaschith 〈◊〉 perdas , 〈◊〉 . vel 〈◊〉 saulem ; ●ressit ●im suos ●vid qui ●●citabant ●●sum ut ●ulem ●rderet ▪ vel 〈◊〉 me ●●●eus . gei●● in loc . ●ichtam ● 〈◊〉 aureum vel aureolum earmen ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) aurum optimum ; 〈◊〉 psalmus hic precjosus est instar auri . bu. gensis . c●m aut● locum in quo lateb 〈◊〉 esse ab 〈◊〉 ercitu s● lis vide● nec jam ullum 〈…〉 , quo● antease●per in si●libus perculis ferat : n● q●oque a d●um co●git . m●rus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecit , desecit , destit , pagnin . buxtor when the ●ecords of eternity shall be exposed to view , all the counsels and results of that profound wisdom looked into ; how will it transport ? when it shall be discerned , loe , thus were the designs ●aid : here were the apt junctures and admirable dependencies of things , which when acted upon the stage of time , seem'd so perplex● and intrica●e , ●owes blessedness , p. 76. ●ther was 〈◊〉 to ●escribe god , 〈◊〉 at last 〈◊〉 , risit 〈◊〉 dubiè 〈◊〉 sapi●iam do●us , & 〈◊〉 , deus 〈◊〉 , non ●uax . ●ow ●d was ●phyry 〈◊〉 to it , ●en in●● of ●etter , 〈◊〉 pretence must serve the turn , that moses taking the advantage of a 〈◊〉 water unknown to the egyptjans , passed over the people thereat : as moses a stranger , were better acquainted there , than the egyptjan 〈◊〉 . acts an● m●n . vo● p. 55. act. & mon. vol. p. 974. act. & mon. vol. p. 974. possid . in vit . aug. cap. 15. gen. 31. 24. si ab exor dio mundi ad nostra● usq●e memoriam percurramus historias , insignia divine ultionis in peccatores occurrent in●dicia . alstedii nat. theol. p. 196. euseb. l. 7 cap. 29. ●bject . 〈◊〉 contingentia rerum 〈…〉 estè causis proximis , secundis , & particularibus , non è causa prima , & universali , respectu cujus nihil contingens est , sed omnia necessaria , necessitat● immut abilitatis non causae . wendelin . theol. p. 183. providential performance in our for●mation and prot●●ction in the wom●● me●aphor● ab acupictoribus 〈◊〉 ope●● 〈◊〉 . om●ia 〈◊〉 est dominus pondere , numero , mensur● ▪ ●●ther in ●rtjum ●●●cept . ●here are ●me ●embers ●●at are ●●tical , as 〈◊〉 liver , ●●are and ●rain , in ●●ese are ●laced the ●atural , ●●tal and ●●nimal ●●irits ; ●●ese spi●●ts are ●●rried by 〈◊〉 veins , ●rteries 〈◊〉 nerves . ●he veins carry the natural spirits from the liver , the arteries the vi●l spirits from the heart , the nerves the animal spirits from the ●rain : other members are officjal , as the hands and feet : the superi●●r doth rule the inferiour , and the inferiour support the superiour ▪ 〈◊〉 wisdom hast thou made them all . provide●tial performanc● with re●spect to the tim● and plac● of our nativity speed's chron. ●●jerwoods enquirjes , ●hap . 13. p. 118 , 119 ●ide ver●igan ' s british antiqui●i●s . object . sol. mr. pink● providen●ial performances with respect to ●he stock ●nd family out of which we ●prang . object . sol. providential performances about ou● conversion to god. gen. 48. 3. melch. adams vit theol. par 2. p. 194. see firmin ' s 〈◊〉 christia● p. 119. ●l●yden ' s ●omment . ● . 475. 〈…〉 cap. 15. providential performances with respect to our civil calling . object . sol. ●bject . 2. 〈…〉 . 1. cautio● 2. cautio● ● . caution ● . caution providential performances with respect to ● our civil● relations . mr. t. c. in his isa●gog● providen●ial provi●ion for us ●nd ours . 〈…〉 , vol. ● . 342. ●roviden●●al per●●rmances 〈◊〉 our ●reserva●●on from 〈◊〉 power 〈◊〉 tem●tation . some afflictions are 〈◊〉 punishments , others are 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastisements , and these are both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tryals of grace , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , preservatives from sin . providen●ial pre●entions of bodily ●angers . psal. 17. 8. thou keep●st me as ●he apple ●f thine eye . the eye ●ath five tunicks 〈◊〉 guard it ●gainst danger . ( 1. ) ara●i●a tunica , ●ike a spiders web . ( 2. ) retiformis , like a net . ( 3. ) uvea , like a ber●●y . ( 4. ) cornea , like an horn . ( 5. ) adnata tunica , the cover or lid of the eye ; here is guard upon guard , resembling the various wayes providence hath to secure us from ruine . see job 33. 18 , 19 , 20 , 21. & 28. mr. t. goo●win in his aggravation of sin against mercy , p. 30. the eye is but a small part of the body , yet physicians reckon no less than thirty diseases incident to it . nascuntur in ●o leucoma , glaucoma , lippitudo , xerophthalmja , sicus , lithjasis , epiphora & trignita id genus vitja . * see my seaman ' s companion , p. 41. clark's lives , p. 262. the learned alsted sets himself to enumerate the manifold hazards through which the life of man is carrjed in the hand of providence , in theol. catechet . p. 191 , 192 , &c. and pjously concludes in these words , denique , qu●d ab innumeris malis , quae ab omnibus creaturis omni tempore tibi impendent , mirabiliter libera●is ; in his omnibus inquam , quae s●imus ●rebro evenire solita , ac proinde it a se habent , ut nobis quoque possint evenire , solam dei providentiam debes suspicere & praedicare . ●●●viden●●● assi●●ces in 〈◊〉 work 〈◊〉 mortifi●●●●on 〈◊〉 . 〈◊〉 . 〈◊〉 . preached novemb. v. ☞ s●mma haec est , 〈◊〉 omnia 〈◊〉 supp●dit●●● à 〈◊〉 omnibus 〈◊〉 vitae humanae o●● nibus no● o●●iciier in ●ala● tatibus ● erigere 〈◊〉 sideratio● providentis ti● divi●● alsted . theol. ● techet . p. 19● . ●●ptura ●●suit hîc ●●●ositat ●●●ae re●laque●●● , quae ●●ingere ●●nili . neque 〈◊〉 ; cui 〈◊〉 con●●tum in ju●●um vo●● : hinc ●●quòd ●●cia dei ●●●ntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne se ●●●ra fa●●t non summo ●●culo in 〈◊〉 ●●do mens ●●●ana . mero●●● prae●● . p. 112 occurrunt nobis , syriac . deligentè● perpendamusres praeteritas , t●m praesentes ; ut ad futur●●●rati , & ac●ineti simus : 〈◊〉 argumentare solet à praeterito , ad praesens● & ab ●●roqu● ad ●uturum . alsted . bona gr●tiae , & gloriae , ac pr●omnibus divinae tu●telae opis , ac providentiae su●scutum . poli synopsis i● loc . 〈…〉 god would no●●ub so hard , if 〈◊〉 were not to fetch ou● the dirt that is ingrai●●●d in our natures : 〈◊〉 loves purity so well , he had rath●● see a hol● than a sp●● in his childs ga●●ment . g●●●nalls ch●●●stian ar●mour , p. 2. p. 22 ▪ ●onsilia & ●reces non 〈◊〉 fine adhi●eri , ut dei , 〈◊〉 h a ec quasi ●mpedimen● , muten●r decreta 〈◊〉 destin● 〈◊〉 provi●nti●e . e cur●s in●ibe●ur : sed 〈◊〉 obsequi●i divin●e 〈…〉 , & ●●suetum ●viden●● ordi●● obser●●do , con●●ntia ●nquill●● , & spe 〈◊〉 im●●atur . ●ende● theol. ●186 . chrys. hom● in 2 cor. 7 ●●thor of 〈◊〉 fulfil●●●g of ●●ripture . ●●ar . pag. ●3 . ●ad the ●●cure ●sxts● provi●●nce ●●th the ●●mment 〈◊〉 the ●●rd , and 〈◊〉 cannot ●ake a ●se inter●●●etation 〈◊〉 them . prae●cepta a●●irmativa obligant semper , non ad semper . consid. 〈◊〉 consid. 3. consid. 4. consid. 5. consid. 6. consid. 7. consi●● 8. consid ▪ consid. 10. con● . ☜ quest. 1. ● . consid. ● . consid. ● . consid. 4. consid. 5. consid. quest. 2. 1. consid. 2. consid. 3. consid ▪ quest. ● ● . consid. ● . consid. ● . consid. 4. consi● ▪ 5. consid ▪ 〈…〉 notes for div a39659-e37840 〈…〉 an essay for the recording of illustrious providences wherein an account is given of many remarkable and very memorable events which have hapned this last age, especially in new-england / by increase mather, teacher of a church at boston in new-england. mather, increase, 1639-1723. 1684 approx. 513 kb of xml-encoded text transcribed from 206 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a50202 wing m1207 estc w479522 14955848 ocm 14955848 102979 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. a50202) transcribed from: (early english books online ; image set 102979) images scanned from microfilm: (early english books, 1641-1700 ; 1575:1) an essay for the recording of illustrious providences wherein an account is given of many remarkable and very memorable events which have hapned this last age, especially in new-england / by increase mather, teacher of a church at boston in new-england. mather, increase, 1639-1723. [22], 372, [9] p. printed by samuel green for joseph browning and are to be sold at his shop ..., boston in new-england : 1684. errata on p. 372. 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 providence and government of god. witchcraft -new england -early works to 1800. new england -history -colonial period, ca. 1600-1775. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2003-09 emma (leeson) huber sampled and proofread 2003-09 emma (leeson) huber text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion an essay for the recording of illvstriovs providences : wherein an account is given of many remarkable and very memorable events , which have hapned this last age ; especially in new-england . by increase mather , teacher of a church at boston in new-england . psal. 107. 5. oh that men would praise the lord for his goodness , and for his wonderful works to the children of men. psal. 145. 4. one generation shall praise thy works to another , and shall declare thy mighty acts ▪ boston in new-england , printed by samuel green for ioseph browning , and are to be sold at his shop at the corner of the prison-lane next the town-house , 1684. the preface . about six and twenty years ago , ● design for the recording of illustrious providences , was under serious consideration among some eminent ministers in england and in ireland . that motion was principally set on foot by the learned mr. matthew pool , whose synopsis criticorum , and other books by him emitted , have made him famous in the world. but before any thing was brought to effect , the persons to have been imployed , had their thoughts diverted another way . nevertheless , there was a m. ss . ( the composer whereof is to me unknown ) then written , wherein the subjects proper for this record , and some rules for the better managing a design of this nature , are described . in that m. ss . i find notable stories related and attested , which elsewhere i never met with . particularly , the sory of mr. earl of colchester , and another mentioned in our subseqnent essay . and besides those , there are some very memorable passages written , which have not as yet been published , so far as i understand . there are in that m. ss . several remarkables about apparitions , e. g. it is there said , that dr. frith , ( who was one of the prebends belonging to windsor ) lying on his bed , the chamber doors were thrown open , and a corps with attending torches brought to his bed-side upon a bier ; the corps representing one of his own family : after some pause , there was such another shew , till he , the said dr. his wife and all his family were brought in on the bier in such order as they all soon after died . the dr. was not then sick , but quickly melancholly , and would rising at midnight repair to the graves and monuments at eaton colledge ; saying , that he and his must shortly take up their habitation among the dead . the relater of this story ( a person of great integrity ) had it from dr. frith's son , who also added , my fathers vision is already executed upon all the family but my self , my time is next , and near at hand . in the mentioned m. ss . there is also a marvelous relation concerning a young scholar in france : for , it is there affirmed , that this prophane student , having by extravagant courses outrun his means ; in his discontent walking solitarily , a man came to him , and enquired the cause of his sadness . which he owning to be want of money , had presently a supply given him by the other . that being quickly consumed upon his lusts ; as soon as his money was gone his discontent returned ; and in his former walk , he met with his former reliever , who again offered to supply him ; but askt him to contract with him to be his , and to sign the contract with his blood. the woful wretch consented : but not long after , considering that this contract was made with the devil ; the terrors of his conscience became insupportable ; so as that he endeavoured to kill himself to get out of them . some ministers , and other christians being informed how matters were circumstanced , kept dayes of prayer for him and with him : and he was carefully watched that so he might be kept from self-murder . still he continued under terror , and said he should do so , as long as the covenant which he had signed , remained in the hands of the devil . hereupon , the ministers resolve to keep a day of fasting and prayer in that very place of the field where the distressed creature had made the woful bargain , setting him in the midst of them . thus they did , and being with special actings of faith much enlarged to pray earnestly to the lord to make known his power over satan , in constraining him to give up that contract , after some hours continuance in prayer , a cloud was seen to spread it self over them , and out of it the very contract signed with the poor crearures blood was dropped down amongst them ; which being taken up and viewed , the party concerned took it , and tore it in pieces . the relator had this from the mouth of mr. beaumond , a minister of note at caon in normandy , who assured him that he had it from one of the ministers that did assist in carrying on the day of prayer when this memorable providence hapned . nor is the relation impossible to be true , for luther speaks of a providence not unlike unto this , which hapned in his congregation . this m. ss . doth also mention some most remarkable iudgments of god upon sinners , as worthy to be recorded for posterity to take notice of . it is there said , that when mr. richard iuxon was a fellow of kings colledge in cambridge , he led a most vicious life : and whereas ▪ such of the students as were serious in matters of religion , did endeavour by solemn fasting and prayer to prepare themselves for the communion which was then ( this was about the year 1636 ) on easter-day . this iuxon spent all the time of preparation in drunken wild meetings , and was up late and drunk on the saturday night . nevertheless , on the lords day , he came with others to the communion , and sat next to the relator , who knowing his disorder the night before , was much troubled : but had no remedy ; church-discipline not being then so practised as ought to have been . the communion being ended , such of the scholars as had the fear of god in their hearts , repaired to their closets . but this iuxon went immediately to a drunken-meeting , and there to a cockfight , where he fell to his accustomed madness , and pouring out a volley of oaths and curses ; while these were between his lips , god smote him dead in the twinkle of an eye . and though iuxon were but young , and of a comely person , his carcase was immediately so corrupted as that the stench of it was insufferable , insomuch that no house would receive it ; and his friends were forced to hire some base fellows to watch the carcase till night ; and then with pitch and such like gums covered him in a coffin , and so made a shift to endure his interment . there stood by a scholar , whose name was george hall , and who acted his part with iuxon in his prophaneness : but he was so astonished with this amazing providence of god , as that he fell down upon his knees , begging pardoning mercy from heaven , and vowing a reformation ; which vow the lord enabled him to keep , so as that afterwards he became an able and famous minister of the gospel . one strange passage more i shall here relate out of the m. ss . which we have thus far made mention of . therein i find part of a letter transcribed ; which is as followeth : lismore , octob. 2. 1658. in another part of this countrey , a poor man being suspected to have stollen a sheep was questioned for it ; he forswore the thing , and wished that if he had stollen it , god would cause the horns of the sheep to grow upon him . this man was seen within these few dayes by a minister of great repute for piety , who saith , that the man has an horn growing out of one corner of his mouth , just like that of a sheep : from which he hath cut seventeen inches , and is forced to keep it tyed by a string to his ear , to prevent its growing up to his eye : this minister not only saw but felt this horn , and reported it in this family this week , as also a gentleman formerly did , who was himself an eye-witness thereof . surely such passages are a demonstrative evidence that there is a god , who judgeth in the earth , and who though he stay long , will not be mocked alwayes . i shall say no more concerning the m. ss . only that it was sent over to reverend mr. davenport , by ( as i suppose ) mr. hartlib . how it came to lie dormient in his hands i know not : though i had the happiness of special intimacy with that worthy man , i do not remember that ever i heard him speak any thing of it . but since his death , looking over his m. ss's i met with this , and communicated it to other ministers , who highly approved of the noble design aimed at therein . soon after which , some proposals in order to the reviving of this work were drawn up , and presented at a general meeting of the ministers in this colony , may 12. 1681. which it may not be unsuitable here to recite . some proposals concerning the recording of illustrious providences . i. in order to the promoving of a design of this nature , so as shall be indeed for gods glory , and the good of posterity , it is necessary that utmost care shall be taken that all , and only remarkable providences be recorded and published . ii. such divine iudgements , tempests , floods , earth-quakes , thunders as are unusual , strange apparitions or what ever else shall happen that is prodigious , witchcrafts , diabolical possessions , remarkable iudgements upon noted sinners : eminent deliverances , and answers of prayer , are to be reckoned among illustrious providences . iii. inasmuch as we find in scripture , as well as in ecclesiastical history , that the ministers of god have been improved in the recording and declaring the works of the lord ; and since they are in divers respects under peculiar advantages there unto : it is proposed , that each one in that capacity may diligently enquire into , and record such illustrious providences as have hapned , or from time to time shall happen , in the places whereunto they do belong : and that the witnesses of such notable occurrents be likewise set down in writing . iv. although it be true , that this design cannot be brought unto perfection in one or two years , yet it is much to be desired that something may be done therein out of hand , as a specimen of a more large volumn , that so this work may be set on foot , and posterity may be encouraged to go on therewith . v. it is therefore proposed that the elders may concurre in desiring some one that hath leisure and ability for the management of such an undertaking , with all convenient speed to begin therewith . vi. and that therefore other elders do without delay make enquiry concerning the remarkable occurrents that have formerly fallen out , or may fall out hereafter , where they are concerned , and transmit them unto the aforesaid person , according to the directions above specified , in order to a speedy publication . vii . that notice be given of these proposals unto our brethren , the elders of the neighbour colonies , that so we may enjoy their concurrence , and assistance herein . viii . when any thing of this nature shall be ready for the presse , it appears on sundry grounds very expedient , that it should be read , and approved of at some meeting of the elders , before publication . these things being read and considered ; the author of this essay , was desired to begin the work which is here done ; and i am engaged to many for the materials , and informations which the following collections do consist of . it is not easie to give an account of things , and yet no circumstantial mistakes attend what shall be related . nor dare i averr , that there are none such in what follows . only i have been careful to prevent them ; and as to the substance of each passage , i am well assured it is according to truth . that rare accident about the lightning which caused a wonderful change in the compasses of a vessel then at sea , was as is in the book expressed page 91. 92. only it is uncertain whether they were then exactly in the latitude of 38. for they had not taken an observation for several dayes , but the master of the vessel affirms that to be the latitude so near as they could conjecture . since the needle was changed by the lightning , if a lesser compass be set over it , the needle therein ( or any other touched with the load-stone ) will alter its polarity , turn about to the south , as i have divers times to my great admiration experimented . there is near the north-point a dark spot , like as if it were burnt with a drop of brimstone , supposed to be caused by the lightning . whether the magnetic impressions on that part of the needle being dissipated by the heat of the lightning , and the effluvia on the south end of the needle only remaining untouched thereby , be the true natural reason of the marvelous alteration ; or whither it ought to be ascribed to some other cause , the ingenious may consider . there is another remarkable passage about lightning which hapned at duxborough in new-england , concerning which i have lately received this following account . september 11. 1653. ( being the lords day ) there were small drizling showers , attended with some seldome and scarce perceivable rumbling thunders until towards the evening ; at what time mr. constant southworth of duxbury returning home after evening exercise , in company with some neighbours , discoursing of some extraordinary thunder-claps with lightning , and the awful effects and consequents thereof , ) being come into his own house ( there were present in one room , himself , his wife , two children , viz. thomas ( he was afterwards drowned ) and benjamin , ( he was long after this killed by the indians ) with philip delano a servant , ) there broke perpendicularly over the said house and room a most awful and amazing clap of thunder , attended with a violent flash , or rather flame of lightning ; which brake and shivered one of the needles of the katted or wooden chimney , carrying divers splinters seven or eight rods distance from the house : it filled the room with smoke and flame . set fire in the thatch of a leanto which was on the backside of a room adjoyning to the former , in which the five persons abovementioned were . it melted some pewter , so that it ran into drops on the out-side , as is often seen on tin ware ; melted round holes in the top of a fire-shovel proportionable in quantity to a small goose-shot ; struck mrs. southworths arm so that it was for a time benummed ; smote the young child benjamin in his mothers ' arms , deprived it of breath for a space , and to the mothers apprehension squeased it as flat as a planck ; smote a dog stone-dead which lay within two foot of philip delano , the dog never moved out of his place or potsture , in which he was when smitten , but giving a small yelp , and quivering with his toes , lay still , blood issuing from his nose or mouth . it smote the said philip , made his right arm senseless for a time , together with the middle finger in special ( of his right hand ) which was benummed , and turned as white as chalk or lime , yet attended with little pain . after some few hours that finger began to recover its proper colour at the knuckle , and so did gradually whiten unto its extremity ; and although the said delano felt a most vioilent heat upon his body , as if he had been scorched in the midst of a violent burning fire , yet his clothes were not singed , neither had the smell of fire passed thereon . i could not insert this story in its proper place , because i received it after that chapter about thunder and lightning was printed . some credible persons who have been eye-witnesses of it , inform me , that the lightning in that house at duxborough , did with the vehemency of its flame , cause the bricks in the chimney to melt like molten lead : which particular was as remarkable as any of the other mentioned in the narrative , and therefore i thought good here to add it . in this essay , i design no more than a specimen ; and having ( by the good hand of god upon me ) set this wheel a going , i shall leave it unto others , whom god has fitted , and shall incline thereto , to go on with the undertaking . some digressions i have made in distinct chapters , handling several considerable cases of conscience , supposing it not unprofitable , or improper so to do ; since the things related gave the occasion : both leisure and exercise of judgement are required in the due performance of a service of this nature : there are some that have more leisure , and many that have greater abilities than i have : i expect not that they should make my method their standard ; but they may follow a better of their own , as they shall see cause . the addition of parallel stories is both pleasing and edifying : had my reading and remembrance of things been greater , i might have done more that way , as i hope others will in the next essay . i could have mentioned some very memorable passages of divine providence , wherein the countrey in general hath been concerned . some remarkables of that kind are to be seen in my former relations of the troubles occasioned by the indians in new-england . there are other particulars no less worthy to be recorded , but in my judgement , this is not so proper a season for us to divulge them . it has been in my thoughts to publish a discourse of miscellaneous observations , concerning things rare and wonderful ; both as to the works of creation and providence ; which in my small readings i have met with in many authors : but this must suffice for the present . i have often wished , that the natural history of new-england , might be written and published to the world ; the rules and method described by that learned and excellent person robert boyle esq. being duely observed therein . it would best become some scholar that has been born in this land , to do such a service for his countrey . nor would i my self decline to put my hand ( so far as my small capacity will reach ) to so noble an undertaking , did not manifold diversions and employments prevent me from attending that which i should account a profitable recreation . i have other work upon me , which i would gladly finish before i leave the world , and but a very little time to do it in : moreover , not many years ago , i lost ( and that 's an afflictive loss indeed ! ) several moneths from study by sickness . let every god-fearing reader , joyn with me in prayer , that i may be enabled to redeem the time , and ( in all wayes wherein i am capable ) to serve my generation . increase mather , boston in new-england , ianuary 1 , 1683 / 4. remarkable providences . chap. i. of remarkable sea deliverances . mr. anthony thacher's relation concerning his and his wives being marvelously preserved alive , when all the ships company perished . the wonderful preservation of major gibbons and his company . several other remarkable sea-deliverances mentioned by mr. janeway , wherin n. e. men were concerned . mr. grafton's preservation . a vessel lately coming from bristol for new-england , saved out of great distress at sea. some providentially met with by a new-england vessel in an open boat , many leagues off from anyshoar , strangely preserved . an account of a remarkable sea-deliverance which hapned this present year . another like unto it which hapned above twenty years ago . the royal pen of the prophet david hath most truly affirmed , that they who go down to the sea in ships , that do business in great waters , see the works of the lord , and his wonders in the deep . and in special , they see wonders of divine goodness in respect of eminent deliverances wrought by the hand of the most high , who stills the noise of the seas , the noise of their waves . it is meet that such providences should be ever had in remembrance , as most of all by the persons concerned in them , so by others , that the god of salvation , who is the confidence of them that are afar off upon the sea , may have eternal praise . many remarkable stories of this kind , are to be seen in books already published . e. g. in mandels●o's travels , h●ck●uit , and linshoten's voyages ; wanley's histo●y ; causin's holy court ; mr. burton's treatises lately printed , and in mr. ianeway's sea-deliverances . i shall in this chapter confine my self unto things which have hapned either in new-england , or wherein n-england vessels have been concerned . we shall begin with that remarkable sea-deliverance which mr. anthony thacher did experience at his first coming to new-england . a full and true relation whereof , i find in a letter directed to his brother mr. peter thacher , then a faithful minister of christ in sarum in england ( he was father to my worthy dear friend mr. thomas thacher late pastor of one of the churches in this boston . ) this letter of mr. anthony thacher's to his brother being written within a few dayes after that eminent providence hapned unto him , matters were then fresh in his memory ; i shall therefore here insert his narrative in his own words ; who expresseth himself as followeth ▪ i must turn my drowned pen and shaking hand to indite the story of such sad news as never before this hapned in new-england . there was a league of perpetual friendship between my cousin avery ( note that this mr. avery was a precious holy minister who came out of england with mr. anthony thacher ) and my self never to forsake each other to the death , but to be partakers of each others misery or welfare , as also of habitation in the same place . now upon our arrival in new-england , there was an offer made unto us . my cousin avery was invited to marble-head to be their pastor in due time ; there being no church planted there as yet , but a town appointed to set up the trade of fishing . because many there ( the most being fishermen ) were something loose and remiss in their behaviour ; my cousin avery was unwilling to go thither , and so refusing we went to newbery , intending there to sit down . but being solicited so often both by the men of the place , and by the magistrates , and by mr. cotton , and most of the ministers , who alledged what a benefit we might be to the people there , and also to the countrey and common-wealth ; at length we embraced it , and thither consented to go . they of marble-head forthwith sent a pinnace for us and our goods . we embarqued at ipswich , august 11. 1635. with our families and substance , bound for marble-head , we being in all twenty three souls , viz. eleven in my cousin's family , seven in mine , and one mr. william eliot sometimes of new sarum , and four mariners . the next morning having commended our selves to god , with chearful hearts , we hoised sail ; but the lord suddenly turned our chearfulness into mourning and lamentations . for on the fourteenth of this august 1635. about ten at night , having a fresh gale of wind , our sails being old and done were split . the mariners because that it was night , would not put to new sails , but resolved to cast anchor till the morning . but before day-light , it pleased the lord to send so mighty a storm , as the like was never known in new-england since the english came , nor in the memory of any of the indians . it was so furious that our anchor came home . whereupon the mariners let out more cable , which at last slipt away . then our sailers knew not what to do , but we were driven before the wind and waves . my cousin and i perceived our danger , solemnly recommended our selves to god the lord both of earth and seas , expecting with every wave to be swallowed up and drenched in the deeps . and as my cousin , his wife , and my tender babes sat comforting and chearing one the other in the lord against ghastly death , which every moment stared us in the face , and sat triumphing upon each ones forehead , we were by the violence of the waves and fury of the winds , ( by the lords permission ) lifted up upon a rock between two high rocks , yet all was one rock , but it raged with the stroke which came into the pinnace , so as we were presently up to our middles in water as we sat . the waves came furiously and violently over us , and against us , but by reason of the rocks proportion could not lift us off , but beat her all to pieces . now look with me upon our distress , and consider of my misery , who beheld the ship broken , the water in her , and violently overwhelming us , my goods , and provisions swimming in the seas , my friends almost drowned , and mine own poor children so untimely ( if i may so term it without offence ) before mine eyes drowned , and ready to be swallowed up and dashed to pieces against the rocks by the merciless waves , and my self ready to accompany them . but i must go on to an end of this woful relation . in the same room whereas he sat , the master of the pinnace not knowing what to do , our fore-mast was cut down , our main-mast broken in three pieces , the fore part of the pinnace beat away , our goods swimming about the seas , my children bewailing me , as not pittying themselves , and my self bemoaning them ; poor souls , whom i had occasioned to such an end in their tender years , whenas they could scarce be sensible of death . and so likewise my cousin , his wife , and his , children , and both of us bewailing each other , in our lord and only saviour jesus christ , in whom only we had comfort and cheerfulness , insomuch that from the greatest to the least of us , there was not one scri●c● or out-cry made , but all as silent sheep were contentedly resolved to die together lovingly , as since our acquaintance we had lived together friendly . now as i was sitting in the cabbin room-door with my body in the room , when lo one of the sailers by a wave being washed out of the pinnace was gotten in again , and coming into the cabbin room over my back , cried out , we are all cast away , the lord have mercy upon us , i have been washed over-board into the sea , and am gotten in again . his speeches made me look forth . and looking towards the sea , and seeing how we were , i turned my self to my cousin and the rest , and spake these words , oh cousin , it hath pleased god to cast us here between two rocks , the shoar not far off from us , for i saw the tops of trees when i looked forth . whereupon the master of the pinnace looking up at the scuttle hole of the quarter deck , went out at it , but i never saw him afterwards . then he that had been in the sea , went out again by me , and leapt overboard towards the rocks , whom afterwards also i could not see . now none were left in the barque that i knew or saw , but my cousin , his wife and children , my self and mine , and his maid-servant . but my cousin thought i would have fled from him , and said unto me , oh cousin leave us not , let us die to-together , and reached forth his hand unto me . then i letting go my son peter's hand took him by the hand , and said , cousin , i purpose it not , whithe shall i go ? i am willing and ready here to die with you and my poor children . god be merciful to us , and receive us to himself , adding these words , the lord is able to help and deliver us . he replied , saying , truth cousin , but what his pleasure is we know not ; i fear we have been too unthankful for former deliverances , but he hath promised to deliver us from sin and condemnation , and to bring us safe to heaven through the alsufficient satisfaction of jesus christ , this therefore we may challenge of him . to which i replying said , that is all the deliverance i now desire and expect . which words i had no sooner spoken , but by a mighty wave i was with the piece of the barque washed out upon part of the rock , where the wave left me almost drowned , but recovering my feet i saw above me on the rock my daughter mary , to whom i had no sooner gotten , but my cousin avery , and his eldest son came to us , being all four of us washed out by one and the same wave , we went all into a small hole on the top of the rock , whence we called to those in the pinnace to come unto us , supposing we had been in more safety than they were in . my wife seeing us there was crept up into the scuttle of the quarter deck to come unto us , but presently came another wave and dashing the pinnace all to pieces , carried my wife away in the scuttle , as she was , with the greater part of the quarter deck unto the shoar ; where she was cast safely , but her legs were something bruised , and much timber of the vessel being there also cast , she was sometime before she could get away being washed by the waves . all the rest that were in the barque were drowned in the merciless seas . we four by that wave were clean swept away from off the rock also , into the sea ; the lord in one instant of time disposing of fifteen souls of us , according to his good pleasure and will , his pleasure and wonderful great mercy to me was thus . standing on the rock as before you heard , with my eldest daughter , my cousin and his eldest son , looking upon , and talking to them in the barque , whenas we were by that merciless wave washed off the rock , as before you heard . god in his mercy caused me to fall by the stroke of the wave flat on my face , for my face was toward the sea , insomuch that as i was sliding off the rock into the sea , the lord directed my toes into a joynt in the rocks side , as also the tops of some of my fingers with my right hand , by means whereof , the wave leaving me , i remained so , having in the rock only my head above the water . when on the left hand i espied a board or plank of the pinnace . and as i was reaching out my left hand to lay hold on it , by another coming over the top of the rock , i was washed away from the rock , and by the violence of the waves was driven hither and thither in the seas a great while , and had many dashes against the rocks . at length past hopes of life , and wearied in body and spirits , i even gave over to nature , and being ready to receive in the waters of death , i lifted up both my heart and hands to the god of heaven . for note , i had my senses remaining perfect with me all the time that i was under and in water , who at that instant lifted my head above the top of the water , that so i might breathe without any hindrance by the waters . i stood bolt upright as if i had stood upon my feet , but i felt no bottom , nor had any footing for to stand upon , but the waters . while i was thus above the water , i saw by me a piece of the mast , as i suppose about three foot long , which i laboured to catch into my arms . but suddenly i was overwhelmed with water , and driven to and fro again , and at last i felt the ground with my right foot . when immediately whilest i was thus groveling on my face , i presently recovering my feet , was in the water up to my breast , and through gods great mercy had my face unto the shoar , and not to the sea. i made hast to get out , but was thrown down on my hands with the waves , and so with safety crept to the dry shoar . where blessing god , i turned about to look for my children and friends , but saw neither , nor any part of the pinnace , where i left them as i supposed . but i saw my wife about a butt length from me getting her self forth from amongst the timber of the broken barque : but before i could get unto her , she was gotten to the shoar : i was in the water after i was washed from the rock , before i came to the shoar a quarter of an hour at least . when we were come each to other , we went and sat under the bank. but fear of the seas roaring and our coldness would not suffer us there to remain . but we went up into the land and sat us down under a cedar tree which the wind had thrown down , where we sat about an hour almost dead with cold . but now the storm was broken up , and the wind was calm , but the sea remained rough and fearful to us . my legs were much bruised , and so was my head , other hurt had i none , neither had i taken in much quantity of water : but my heart would not let me sit still any longer , but i vvould go to see if any more were gotten to the land in safety , especially hoping to have met with some of my own poor children , but i could find none , neither dead nor yet living . you condole with me my miseries , who now began to consider of my losses . now came to my remembrance the time and manner , how and when i last saw and left my children and friends . one was severed from me sitting on the rock at my feet , the other three in the pinnace : my little babe ( ah poor peter ) sitting in his sister ediths arms , who to the uttermost of her power sheltred him from the waters , my poor william standing close unto them , all three of them lo●king ruefully on me on the rock ; their very countenances calling unto me to help them , whom i could not go unto , neither could they come at me , neither would the merciless waves afford me space or time to use any means at all , either to help them or my self . oh i yet see their cheeks , poor silent lambs , pleading pity and help at my hands . then on the other side to consider the loss of my dear friends , with the spoiling and loss of all our goods and provisions , my self cast upon an unknown land , in a wilderness , i knew not where , nor how to get thence . then it came to my mind how i had occasioned the death of my children , who caused them to leave their native land , who might have left them there , yea , and might have sent some of them back again and cost me ●othing : these and such like thoughts do press down my heavy heart very much . but i must let this pass , and will proceed on in the relation of gods goodness unto me in that desolate island , on which i was cast . i and my wife were almost naked both of us , and wet and cold even unto death , . i found a snapsack cast on the shoar , in which i had a steel and flint and powder-horn . going further i found a drowned goat , then i found a hat , and my son william's coat , both which i put on . my wife found one of her petticoats which she put on . i found also two cheeses and some butter driven ashoar . thus the lord sent us some clothes to put on , and food to sustain our new lives which we had lately given unto us ; and means also to make 〈◊〉 , for in an horn i had some gun-powder , which to mine ow● ( and since to other mens ) admiration was dry . so taking a piece of my wives neckcloth , which i dried in the sun , i struck fire , and so dried and warmed our wet bodies , and then skinned the goat , and having found a small brass-pot , we boyled some of her . our drink was brackish water ; bread we had none . there we remained until the monday following , when about three of the clock in the afternoon , in a boat that came that way , we went off that desolate island ; which i named after my name , thachers woe , and the rock avery his fall : to the end that their fall and loss , and mine own might be had in perpetual remembrance . in the isle lieth buried the body of my cousins eldest daughter , whom i found dead on the shoar . on the tuesday following in the afternoon we arrived at marble-head . thus far is mr. thachers relation of this memorable providence . we proceed to some other : remarkable was that deliverance mentioned both by mr. ianeway , and mr. burton , wherein that gallant commander major edward gibbons of boston in new-england , and others were concerned . the substance of the story is this . a new-england vessel going from boston to some other parts of america , was through the continuance of contrary winds , kept long at sea , so that they were in very great straits for want of provision , and seeing they could not hope for any relief from earth or sea , they apply themselves to heaven in humble and hearty prayers , but no calm ensuing , one of them made this sorrowful motion , that they should cast lots , which of them should die first , to satisfie th● ravenous hunger of the rest . after many 〈◊〉 sad debate , they come to a result , the lot is cast , and one of the company is taken , but where is the executioner to be found to act this office upon a poor innocent ? it is death now to think who shall act this bloody part in the tragedy : but before they fall upon this in-voluntary execution , they once more went unto their prayers , and while they were calling upon god , he answered them , for there leapt a mighty fish into the boat , which was a double joy to them , not only in relieving their miserable hunger , which no doubt made them quick cooks , but because they looked upon it to be sent from god , and to be a token of their deliverance . but alas ! the fish is soon eaten , and their former exigencies come upon them , which sin● their spirits into despair ; for they know no● of another morsel . to lot they go again the second time , which falleth upon another person ; but still none can be found to sacrifice him ; they again send their prayers to heaven with all manner of fervency , when behold a second answer from above ! a great bird lights , and fixes it self upon the mast● which one of the company espies , and he goes , and there she stands , till he took her with his hand by the wing . this was life from the dead the second time , and they feasted themselves herewith , as hoping that second providence was a fore-runner of the●r compleat deliverance . but they have still the same disappointments , they can see no land , they know not where they are . hunger encreaseth again upon them , and they have no hopes to be saved but by a third miracle . they are reduced to the former course of casting lots , when they were going to the heart-breaking work , to put him to death whom the lot fell upon , they go to god their former friend in adversity , by humbl● and hearty prayers ; and now they look an● look again ; but there is nothing : their prayers are concluded , and nothing appears , yet still they hoped and stayed ; till at last one of them espies a ship , which put new life into all their spirits . they bear up with their vessel , they man their boat , and desire and beg like perishing , humble supplicants to board them , which they are admitted . the vessel proves a french vessel , yea , a french pirate . major gibbons petitions them for a little bread , and offers ship and cargo for it . but the commander knows the major , ( from whom he had received some signal kindnesses formerly at boston ) and replied readily , and chearfully , major gibbons , not a hair of you or your company shall perish , if it●ly in my power to preserve you . and accordingly he relieveth them , and sets them safe on shoar . memorable also is that which mr. ianeway in his remarkable sea-deliverances , p. 35. hath published . he there relates that in the year 1668. a ketch whereof thomas woodbery was master , sailing from new-england for barbadoes ; when they came in the latitude of 35. gr . because there was some appearance of foul-weather , they lowred their sails , sending up one to the top of the mast , he thought he saw something like a boat floating upon the sea , and calling to the men below , they made towards it , and when they came near , it appeared to be a long-boat with eleven men in it , who had been bound for virginia ; but their ship proved leaky , and foundred in the sea ; so that they were forced suddenly to betake themselves to their long-boat ; in the which they had a capstone bar , which they made use of for a mast , and a piece of canvas for a sail , so did they sail before the wind. but they having no victuals with them , were soon in miserable distress . thus they continued five dayes , so that all despaired of life . upon the sixth day they concluded to cast lots for their lives , viz. who should die that the rest might eat him , and have their lives preserved . he that the lot fell upon , begged for his life a little longer ; and being in their extremity , the wonder-working providence of god was seen : for they meet with this new-england vessel , which took them in , and saved their lives . an hour after this a terrible storm arose , continuing forty hours , so that if they had not met the vessel that saved the● in the nick of opportunity , they had all perished : and if the new-england men ha● not taken down some of their sails , or ha● not chanced to send one up to tallow the mast , this boat and men had never been seen by them . thus admirable are the workings of divine providence in the world. yet further ; that worthy and now blessed minister of god mr. iames ianeway , hath published several other remarkable sea-deliverances ; of which some belonging to new-england were the subjects . he relates ( and i am informed that it was really so ) that a small vessel ( the masters name philip hungare ) coming upon the coast of new-england suddenly sprang a leak , and so foundered . in the vessel there were eighteen souls , twelve of which got into the long boat. they threw into the boat some small matters of provision , but were wholly without fire . these twelve men sailed five hundred leagues in this small boat , being by almost miraculous providences preserved therein for five weeks together . god sent relief to them by causing some flying fish to fall into the boat , which they eat raw , and were well pleased therewith . they also caught a shark and opening his belly , sucked his blood for drink . at the last the divine providence brought them to the west-indies . some of them were so weak as that they soon died ▪ but most of them lived to declare the works of the lord. again he relates that mr. ionas clark of new-england going for virginia , the vessel was cast ashoar in the night . they hoped to get their ship off again ; to which end the master with some others going in the boat , when they were about sixty fathom from the shoar , there arose a great sea which broke in upon them , and at last turned the boat over . four men were drowned . mr. clark was held under water till his breath was gone , yet ( through the good hand of a gracious god ) he was set at liberty , and was enabled to swim to the shoar , where the providence of god did so over-rule the hearts of barbarians , as that they did them no hurt , until at last they were brought safe unto the english plantations . these things have ( as was said ) been related by mr. ianeway . i proceed therefore to mention some other sea-deliverances . and that notable preservation deserves to be here inserted and recorded ; wherein mr. iohn grafton and some others of his ships company were concerned ; who as they were bound in a voyage from salem in new-england , for the west-indies , in a ketch called the providence ; ( on september 16● 1669. ) their vessel suddenly struck upon a rock ; at the which they were amazed , it being then a dark and rainy night ; the force of the wind and sea broke their vessel in a moment . their company was ten men in number , whereof six were drowned . the master and the mate were left upon the rock . as they sat there , the sea came up to their wasts . there did they embrace each other , looking for death every moment ; and if the tide had risen higher it would have carried them off . by the same rock was one of the sea-men , being much wounded and grievously groaning . in the morning they saw an island about half a mile off from them . the rocks were so sharp and cragged that they could not tread upon them with their bare feet , nor had they shoes or stockins . but they found a piece of tarpoling , which they wrapped about their feet , making it fast with rope-yarns ; so getting each of them a stick , they sometimes went on their feet , and sometimes crept , until at last they came to the island , where they found another of their company ashoar , being carried thither by a piece of the vessel . upon the island they continued eight dayes , four of which they had no fire . their provision was salt fish and rain water , which they found in the holes of the rocks . after four dayes they found a piece of touch-wood , which the mate had formerly in his chest , and a piece of flint , with which having a small knife they struck fire . a barrel of flower being cast on shoar they made cakes thereof . now their care was how to get off from the island , there being no inhabitants there . finding a piece of the main-sail , and some hoops of cask they framed a boat therewith . yet had they no tools to build it with . but providence so ordered , that they found a board twelve foot long , and some nails ; also a box was cast ashoar wherein was a bolt-rope needle ; they likewise found a tar-barrel , wherewith they tarred their canvas . thus did they patch up a boat in fashion like a birchen canoo ; and meeting with some thin boards of sieling which came out of the cabbin , they made paddles therewith , so did they venture in this dangerous vessel ten leagues , until they came to anguilla , and st. martins , where they were courteously entertained , the people admiring how they could come so many leagues in such a strange kind of boat. besides all these particulars , which have been declared , information is brought to me concerning some sea-preservations which have hapned more lately . there was a small vessel set sail from bristol to new-england , sept. 22. 1681. the masters name william dutten . there were seven men in the vessel , having on board provision for three moneths , but by reason of contrary winds , they were twenty weeks before they could make any land ; and some unhappy accidents fell out which occasioned their being put to miserable straits for victuals , but most of all for drink . the winds were fair and prosperous until october 28. when they supposed themselves to be gotten 600 leagues westward . but after that the no● west winds blew so fiercely , that they were driven off from the coast of new-england , so that december 12. they concluded to bear away for barbadoes . but before this , one of their barrels of beer had the head broken out , and the liquor in it lost . they had but seven barrels of water , three of which proved leaky , so that the water in them was lost . when their victuals failed , the providence of god sent them a supply by causing dolphins to come near to the vessel , and that still as their wants were greatest , nor could they catch more than would serve their present turn . but still their misery upon them was great , through their want of water . sometimes they would expose their vessels to take the rain-water , but oft when it rained the winds were so furious , that they could save little or no rain , yet so it fell out that when they came near to the latitude of barmudas they saved two barrels of rain-water , which caused no little joy amongst them . but the rats did unexpectedly , eat holes through the barrels , so that their water was lost again . once when a shower of rain fell they could save but a pint , which though it was made bitter by the tar , it seemed very sweet to them . they divided this pint of rain-water amongst seven , drinking a thimble full at a time , which went five times about and was a great refreshing to them . on ianuary 27. a good shower of rain fell ; that so they might be sure to save some water , and not be again deprived thereof by the rats ; they layed their shirts open to the rain , and wringing them dry , they obtained seven gallons of water , which they put into bottles , and were for a time much refreshed thereby . but new straits come upon them . they endeavoured to catch the rats in the vessel , and could take but three or four , which they did eat , and it seemed delicate meat to their hungry souls . but the torment of their drought was insufferable . sometimes for a week together they had not one drop of fresh water . when they killed a dolphin they would open his belly and suck his blood a little to relieve their thirst . yea , their thirst was so great that they fell to drinking of salt-water . some drank several gallons , but they found that it did not allay their thirst . they greedily drank their own urine when they could make any . they would go over-board with a rope fastned to their bodies , and put themselves into the water , hoping to find some refreshment thereby . when any of them stood to steer the vessel ▪ he would think a little to refresh himself by having his feet in a pail of sea-water . in this misery some of the sea-men confessed that it was just with god thus to afflict them ▪ in that they had been guilty of wasting good drink , and of abusing themselves therewith before they came to sea. the divine providence so ordered , that on february 7 , they met with a vessel at sea , which hapned to be a guiny man ( samuel ricard master ) their boat was become leaky , that they could not go aboard , if it had been to save their lives . but the master of the other vessel understanding how it was with them , very courteously sent his own boat to them , with ten pieces of guiny beef , two ankors of fresh water , and four bushels of guiny corn , whereby they were sustained until they arrived at barbadoes ; being weak and spent with their hardships , but within a fortnight they were all recovered , and came the next summer to new-england . this account i received from the mate of the vessel , whose name is ioseph butcher . remarkable also , is the preservation of which some belonging to dublin in ireland had experience ; whom a new-england vessel providentially met , in an open boat , in the wide sea , and saved them from perishing . concerning which memorable providence , i have received the following narrative : a ship of dublin burdened about seventy tuns andrew bennet master , being bound from dublin to virginia ; this vessel having been some weeks at sea , onward of their voyage , and being in the latitude of 39. about 150 leagues distant from cape cod in new-england , on april 18. 1681. a day of very stormy weather , and a great sea , suddenly there sprang a plank in the fore part of the ship , about six a clock in the morning : whereupon the water increased so fast in the ship , that all their endeavours could not keep her from sinking above half an hour : so when the ship was just sinking , some of the company resolved to lanch out the boat , which was a small one . they did accordingly , and the master , the mate , the boat-swain , the cook , two fore-mast-men and a boy , kept such hold of it , when a cast of the sea suddenly helped them off with it , that they got into it . the heaving of the sea now suddenly thrust them from the ship , in which there were left nineteen souls , viz. 16 men and three women ; who all perished in the mighty waters , while they were trying to make rafters by cutting down the masts , for the preservation of their lives , as long as might be . the seven in the boat apprehended themselves to be in a condition little better then that of them in the ship , having neither sails nor oars , neither bread nor water , and no instrument of any sort , except a knife and a piece of deal-board , with which they made sticks , and set them up in the sides of the boat , and covered them with some irish-cloth of their own garments , to keep off the spray of the sea , as much as could be by so poor a matter . in this condition they drave with an hard wind and high sea all that day , and the night following . but in the next morning about six a clock , they saw a ketch ( the master whereof was mr. edmund henfield of salem in new-england ) under sail ▪ which ketch coming right with them , took them up and brought them safe to new-england . and it is yet further remarkable , that when the ship foundred , the ketch which saved these persons was many leagues to the westward of her , but was by a contrary wind caused to stand back again to the eastward where these distressed persons were ( as hath been said ) met with , and relieved . another remarkable sea-deliverance , like unto this last mentioned , hapned this present year ; the relation whereof take as followeth . a ship called the swallow , thomas welden of london master ; on their voyage from st. christophers towards london , did on march 23. last ( being then about the latitude of 42. ) meet with a violent storm . that storm somewhat allayed , the ship lying in the ●rough of the sea , her rudder broke away . whereupon the mariners veered out a cable , and part of a mast to steer by ; but that not answering their expectation , they took an hogs-head of water , and fastned it to the cable to steer the ship ; that also failing , they laid the ship by : ( as the sea-mens phrase is ) and on march 25. an exceeding great storm arose , which made the vessel ly down with her hatches under water , in which condition she continued about two hours , and having much water in the hold , they found no other way to make her rise again , but by cutting down her masts , and accordingly her main-mast and her mizen-mast being cut●down , the ship righted again . the storm continuing , on march 28. the ship made very bad steeridge , by reason of the loss of her rudder and masts , the sea had continual passage over her , and one sea did then carry away the larbord quarter of the ship , and brake the side from the deck , so that there was an open passage for the sea to come in at that breach ; and notwithstanding their endeavours to stop it with their bedding , cloathes , &c. so much water ran in by the sides of the ship , that it was ready to sink . now all hopes of saving their lives being gone ; the divine providence so ordered , that there appeared a vessel within sight , which hapned to be a french ship bound from st. iohn de luce to grand placentia in new-found land ; this vessel took in the distressed english-men , carried them to grand placentia , from whence the master and sundry of the m●●iners procured passage in a ketch bound for boston in new-england . there did they arrive iune 21. 1683. declaring how they had seen the wonders of god in the deep ▪ as hath been expressed . there was another memorable sea-deliverance like unto these two last . the persons concerned in it being now gone out of the world , i have not met with any who perfectly remember the particular year wherein that remarkable providence hapned ; only that it was about twenty two years ago : when a ship ( william laiton master ) bound from pas●●taqua in new-england to barbadoes , being 250 leagues off from the coast , sprang a leak . they endeavoured what they could to clear her with their pump for fourteen hours . but the vessel filling with water , they were forced ( being eight persons ) to betake themselves to their boat , taking with them a good supply of bread , and a pot of butter . the master declaring that he was perswaded they should meet with a ship at sea that would relieve them : but they had little water , so that their allowance was at last a spoonful in a day to each man. in this boat did they continue thus distressed for 19 dayes together . after they had been twelve dayes from the vessel , they met with a storm which did ●ery much endanger their lives , yet god preserved them . at the end of eighteen dayes a flying fish fell into their boat , and having with them an hook and line , they made use of that fish for bait , whereby they caught two dolphins . a ship then at sea , whereof mr. samuel scarlet was commander , apprehending a storm to be near , that so they might fit their rigging in order to entertain the approaching storm , suffered their vessel to drive right before the wind ; and by that means they hapned to meet with this boat full of distressed sea-men . captain scarlet 's vessel was then destitute of provision ; only they had on board water enough and to spare . when the mariners first saw the boat , they desired the master not to take the men in , because they had no bread nor other victuals for them ; so that by receiving eight more into their company , they should all die with famine . captain scarlet who as after he left using the sea , he gave many demonstrations both living and dying of his designing the good of others , and not his own particular advantage only , did at this time manifest the same spirit to be in him ; and therefore would by no means hearken to the selfish suggestions of his men , but repli●● to them , ( as vet not knowing who they were ) it may be these distressed creatures are our own countrey-men , or if no● , they are men in misery , and therefore what ever come of it , i am resolved to take them in , and to trust in god who is able to deliver us all . nor did god suffer him to lose any thing by this noble resolution . for as in captain scarlet 's ship there was water which the men in the boat wanted , so they in the boat had bread and the two dolphins lately caught , whereby all the ships company were refreshed . and within few dayes they all arrived safe in new-england . chap. ii. a further account of some other remarkable preservations . of a child that had part of her brains struck out , and yet lived and did well . remarkable deliverances of some in windsor . of several in the late indian war. the relation of a captive . skipper . how 's memorable preservation . several examples somewat parallel , wherein others in other parts of the world were concerned . besides those notable sea-deliverances which have been in the former chapter related , many other memorable providences and preservations have hapned . a multitude of instances to this purpose are now lost in the grave of oblivion , because they were not recorded in the season of them . but such observables as i have been by good hands acquainted with , i shall here further relate . remarkable was the preservation and restoration which the gracious providence of god vouchsafed to abigail eliot , the daughter of elder eliot of boston in new-england ; concerning whom a near and precious relation of hers , informs me , that when she was a child about five years old , playing with other children under a cart an iron hinge being sharp at the lower end hapned to strike her head between the right ear and the crown of her head , and pierced into the skull and brain . the child making an out-cry , the mother came ; and immediately drew out the iron , and thereupon some of the brains of her child which stuck to th● iron , and other bits were scattered on her forehead . able chyrurgeons were sent for ; in special mr. oliver and mr. prat. the head being uncovered , there appeared just upon the place where the iron pierced the skull , a bunch as big as a small egg. a question arose , whether the skin should not be cut and dilated from the orifice of the wound to the swelling , and so take it away . this mr. pr●t inclined unto , but mr. oliver opposed , pleading that then the air would get to the brain , and the child would presently die . mr. oliver was desired to undertake the cure. and thus was his operation . he gently drove the soft matter of the bunch into the wound , and pressed so much out as well he could ; there came forth about a spoonful , the matter which came forth was brains and blood ( some curdles of brain were white and not stained with blood ) so did he apply a plaister . the skull wasted where it was pierced to the bigness of an half crown piece of silver or more . the skin was exceeding tender , so that a silver plate like the skull was alwayes kept in the place to defend it from any touch or injury . the brains of the child did swell and swage according to the tides . when it was spring tide , her brain would heave up the tender skin , and fill the place sometimes . when i● it was nip tide , they would be sunk and fallen within the skull . this child lived to be the mother of two children . and ( which is marvelous ) she was not by this wound made defective in her memory or understanding . in the next place , we shall take notice o● some remarkable preservations which sundry in windsor in new-england have experience● the persons concerned therein being desiro●● that the lords goodness towards them may be ever had in remembrance : wherefore a faithful hand has given me the following account . ianuary 13. 1670 , three women , viz. the wives of lieut. filer , and of ioh● drake , and of nathaniel lomas ▪ having crossed connecticut river upon a necessary and neighbourly account , and having done the work they went for , were desirous to return to their own families ; the river being at that time partly shut up with ice old and new ▪ and partly open . there being some pains taken aforehand to cut a way through the ice , the three women abovesaid got into a canoo , with whom also there was nathaniel bissel , and an indian . there was likewise another canoo with two men in it , that went before them to help them in case they should meet with any distress , which indeed quickly came upon them ; for just as they were getting out of the narrow passage between the ice , being near the middle of the river , a great part of the upper ice came down upon them , and struck the end of their canoo , and broke it to pieces ; so that it quickly sunk under them : the indian speedily got upon the ice , but nathaniel bissel , and the abovesaid women were left floating in the middle of the river , being cut off from all manner of humane help besides what did arise from themselves , and the two men in the little canoo , which was so small that three persons durst seldom , if ever , venture in it , they were indeed discerned from one shore , but the dangerous ice would not admit from either shore , one to come near them . all things thus circumstanced , the suddenness of the stroke and distress ( which is apt to amaze men , especially when no less then life is concerned ) the extream coldness of the weather , it being a sharp season , that persons out of the water were in danger of freezing , the unaptness of the persons to help themselves , being mostly women , one big with child , and near the time of her travel ( who was also carried away under the ice ) the other as unskill'd and unactive to do any thing for self-preservation as almost any could be , the waters deep , that there was no hope of footing , no passage to either shore , in any eye of reason , neither with their little canoo , by reason of the ice , nor without it , the ice being thin and rotten , and full of holes . now , that all should be brought off safely without the loss of life , 〈◊〉 wrong to health , was counted in the day 〈◊〉 it a remarkable providence . to say , how 〈◊〉 was done , is difficult , yet something of 〈◊〉 manner of the deliverance may be 〈◊〉 , the abovesaid nathaniel bissel perceiving their danger , and being active in swimming , endeavoured what might be , the preservation of himself , and some others , he strove to have swum to the upper ice , but the stream being too hard , he was forced downwards to the lower ice , where by reason of the slipperiness of the ice , and disadvantage of the stream , he found it difficult getting up ; at length by the good hand of providence , being gotten upon the ice , he saw one of the women swimming down under the ice , and perceiving an hole , or open place , some few rods below , there he waited , and took her up as she swum along . the other two women were in the river , till the two men in the little canoo came for their relief ; at length all of them got their heads above the water , and had a little time to pause , though a long , and difficult , and dangerous way to any shore , but by getting their little canoo upon the ice , and carrying one at a time over hazardous places , they did ( though in a long while ) get all safe to the shore , from whence they came . remarkable also , was the deliverance which iohn and thomas bissel of windsor aforesaid , did at another time receive . iohn bissel on a morning about break of day taking nails out of a great barrel wherein was a considerable quantity of gun-powder , and bullets , having a candle in his hand , the powder took fire , thomas bissel was then putting on his clothes , standing by a window , which though well fastened , was by the force of the powder carried away at least four rods ; the partition-wall from another room was broken in pieces ; the roof of the house opened and slipt of the plates about five foot down ; also the great girt of the house at one end broke out so far , that it drew from the summer to the end , most of its tenant : the woman of the house was lying sick , and another woman under it in bed , yet did the divine providence so order things as that no one received any hurt , excepting iohn bissel , who fell through two floors into a cellar his shoes being taken from his feet , and found at twenty foot distance , his hands and his face very much scorched , without any other wound in his body . it would fill a volume to give an account of all the memorable preservations in the time of the late war with the indians . remarkable was that which hapned 〈◊〉 iabez musgrove of newbery , who being sh● by an indian , the bullet entred in at his ear and went out at his eye , on the other side of his head , yet the man was preserved from death , yea , and is still in the land of the living . likewise several of those that were taken captive by the indians are able to relate affecting stories concerning the gracious providence of god , in carrying them through many dangers and deaths , and at last setting their feet in a large place again . a worthy person hath sent me the account which one lately belonging to deerfield , ( his name is quintin stockwell , ) hath drawn up respecting his own captivity and redemption , with the more notable occurrences of divine providence attending him in his distress , which i shall therefore here insert in the words by himself expressed : he relateth as followes ; in the year 1677. september 19. between sun-set and dark , the indians came upon us ; i and another man , being together , we ran away at the out-cry the indians made , shouting and shooting at some other of the english that were hard by . we took a swamp that was at hand for our refuge ; the enemy espying us so near them , ran after us , and shot many guns at us , three guns were discharged upon me , the enemy being within three rod of me , besides many other , before that . being in this swamp that was miry , i slumpt in , and fell down , whereupon one of the enemy stept to me , with his hatchet lift upto knock me on the head , supposing that i had been wounded , and so unfit for any other travel . i ( as it hapned ) had a pistol by me , which though uncharged , i presented to the indian , who presently stept back ; and told me , if i would yield , i should have no hurt , he said ( which was not true ) that they had destroyed all hatfield , and that the woods were full of indians , whereupon i yielded my self , and so fell into the enemies hands , and by three of them was led away unto the place , whence first i began to make my flight , where two other indians came running to us , and the one lifting up the butt end of his gun , to knock me on the head , the other with his hand put by the blow , and said , i was 〈◊〉 friend . i was now by my own house which the indians burnt the last year , and i was about to build up again , and there i 〈◊〉 some hopes to escape from them ; there 〈◊〉 an horse just by , which they bid me take , ● did so , but made no attempt to escape ther● by , because the enemy was near , and the beast was slow and dull , then was i in hopes they would send me to take my own horses , which they did , but they were so frighted that i could not come near to them , and so fell still into the enemies hands , who now took me , and bound me , and led me away , and soon was i brought into the company of captives , that were that day brought away from hatfield , which were about a mile off ; and here methoughts was matter of joy and sorrow both , to see the company : some company in this condition being some refreshing , though little help any wayes ; then were we pinioned and led away in the night over the mountains , in dark and hideous wayes , about four miles further , before we took up our place for rest , which was in a dismal place of wood on the east side of that mountain . we were kept bound all that night . the indians kept waking and we had little mind to sleep in this nights travel , the indians dispersed , and as they went made strange noises , as of wolves and owles , and other wild beasts , to the end that they might not lose one another ; and if followed they might not be discovered by the english. about the break of day , we marched again and got over the great river at p●comptuck river mouth , and there rested about two hours . there the indians marked out upon trays the number of their captives and slain as their manner is . here was i again in great danger ; a quarrel arose about me , whose captive i was , for three took me . i thought i must be killed to end the controversie , so when they put it to me , whose i was , i said three indians took me , so they agreed to have all a share in me : and i had now three masters , and he was my chief master who laid hands on me first , and thus was i fallen into the hands of the very worst of all the company ; as ashpelon the indian captain told me ; which captain was all along very kind to me , and a great comfort to the english. in this place they gave us some victuals , which they had brought from the english. this morning also they sent ten men forth to town to bring away what they could find , some provision , some corn out of the meadow they brought to us upon horses which they had there taken . from hence we went up about the falls , where we crost that river again ; and whilst i was going , i fell right down lame of my old wounds that i had in the war , and whilest i was thinking i should therefore be killed by the indians , and what death i should die , my pain was suddenly gone , and i was much encouraged again . we had about eleven horses in that company , which the indians made to carry burthens , and to carry women . it was afternoon when we now crossed that river , we travelled up that river till night , and then took up our lodging in a dismal place , and were staked down and spread out on our backs ; and so we lay all night , yea so we lay many nights . they told me their law was , that we should lie so nine nights , and by that time , it was thought we should be out of our knowledge . the manner of staking down was thus ; our arms and legs stretched out were staked fast down , and a cord about our necks , so that we could stir no wayes . the first night of staking down , being much tired , i slept as comfortably as ever ; the next day we went up the river , and crossed it , and at night lay in squakheag meadows ; our provision was soon spent ; and while we lay in those meadows the indians went an hunting , and the english army came out after us : then the indians moved again , dividing themselves and the captives into many companies , that the english might not follow their tract . at night having crossed the river , we met again at the place appointed . the next day we crost the river again on squakheag side , and there we took up our quarters for a long time , i suppose this might be about thirty miles above squakheag , and here were the indians quite out of all fear of the english ; but in great fear of the mohawks ; here they built a long wigwam . here they had a great dance ( as they call it ) and concluded to burn three of us , and had got bark to do it with , and as i understood afterwards , i was one that was to be burnt . sergeant plimpton an other , and benjamin wait his wife the third : though i knew not which was to be burnt , yet i perceived some were designed thereunto , so much i understood of their language : that night i could not sleep for fear of next dayes work , the indians being weary with that dance , lay down to sleep , and slept soundly . the english were all loose , then i went out and brought in wood , and mended the fire , and made a noise on purpose , but none awaked , i thought if any of the english would wake , we might kill them all sleeping , i removed out of the way all the guns and hatchets : but my heart failing me , i put all things where they were again . the next day when we were to be burnt , our master and some others spake for us , and the evil was prevented in this place : and hereabouts we lay three weeks together . here i had a shirt brought to me , to make , and one indian said it should be made this way , a second another way , a third his way . i told them i would make it that way that my chief master said ; whereupon one indian struck me on the face with his fist. i suddenly rose up in anger ready to strike again , upon this hapned a great hubbub , and the indians and english came about me ; i was fain to humble my self to my master , so that matter was put up . before i came to this place , my three masters were gone a hunting , i was left with an other indian , all the company being upon a march , i was left with this indian , who fell sick , so that i was fain to carry his gun and hatchet , and had opportunity , and had thought to have dispatched him , and run away ; but did not , for that the english captives had promised the contrary to one another , because if one should run away , that would provoke the indians , and indanger the rest that could not run away . whilest we were here , benjamin stebbins going with some indians to wachuset hills , made his escape from them , and when the news of his escape came ; we were all presently called in and bound ; one of the indians a captain among them , and alwayes our great friend , met me coming in , and told me stebbins was run away ; and the indians spake of burning us ; some of only burning and biting off our fingers by and by . he said there would be a court , and all would speak their minds , but he would speak last , and would say , that the indian that let stebbins run away was only in fault , and so no hurt should be done us , fear not : so it proved accordingly . whilest we lingered hereabout , provision grew scarce , one bears foot must serve five of us a whole day ; we began to eat horse-flesh , and eat up seven in all : three were left alive and were not killed . whilest we had been here , some of the indians had been down and fallen upon hadley , and were taken by the english , agreed with , and let go again ; and were to meet the english upon such a plain , there to make further terms . ashpalon was much for it , but wachuset sachims when they came were much against it : and were for this , that we should meet the english indeed , but there fall upon them and fight them , and take them . then ashpalon spake to us english , not to speak a word more to further that matter , for mischief would come of it . when those indians came from wachuset , there came with them squaws , and children about four-score , who reported that the english had taken uncas , and all his men , and sent them beyond seas , they were much enraged at this , and asked us if it were true ; we said no , then was ashpalon angry , and said , he would no more believe english-men . for they examined us every one apart ; then they dealt worse by us for a season than before : still provision was fearce . we came at length to a place called squaw-maug river , there we hoped for sammon , but we came too late . this place i account to be above two hundred miles above deerfield : then we parted into two companies ; some went one way and some went another way ; and we went over a mighty mountain , we were eight dayes a going over it , and travelled very hard , and every day we had either snow or rain : we noted that on this mountain all the water run northward . here also we wanted provision ; but at length met again on the other side of the mountain , viz. on the north side of this mountain at a river , that run into the lake , and we were then half a dayes journey off the lake , we stayed here a great while to make canoos to go over the lake ; here i was frozen , & here again we were like to starve : all the indians went a hunting but could get nothing : divers dayes they powow'd but got nothing , then they desired the english to pray , and confessed they could do nothing ; they would have us pray , and see what the english-man's god could do . i prayed , so did serjeant plimpton , in another place . the indians reverently attended , morning and night ; next day they got bears : then they would needs have us desire a blessing , return thanks at meals : after a while they grew weary of it , and the sachim did forbid us : when i was frozen they were very cruel towards me , because i could not do as at other times . when we came to the lake we were again sadly put to it for provision ; we were fain to eat touch●wood fryed in bears greace , at last we found a company of raccoons , and then we made a feast ; and the manner was , that we must eat all . i perceived there would be too much for one time , so one indian that sat next to me , bid me slip away some to him under his coat , and he would hid● it for me till another time ; this indian as soon as he had got my meat , stood up and made a speech to the rest , and discovered me ; so that the indians were very angry , and cut me another piece , and gave me raccoon grease to drink , which made me sick and vomit . i told them i had enough ; so that ever after that they would give me none● but still tell me , i had raccoon enough : so i suffered much , and being frozen was full of pain , and could sleep but a little , yet must do my work . when they went upon the lake , and as they came to the lake , they light of a moose and killed it , and staid there till they had eaten it all up ; and entring upon the lake there arose a great storm , we thought we should all be cast away , but at last we got to an island , and there they went to powawing . the powa● said that benjamin wait , and another man ▪ was coming , and that storm was raised to cast them away : this afterward appeared to be true , though then i believed them not . upon this island we lay still several dayes , and then set out again , but a storm took us , so that we lay to and fro upon certain islands about three weeks : we had no provision but raccoons , so that the indians themselves thought they should be starved . they gave me nothing , so that i was sundry dayes without any provision : we went on upon the lake upon that isle about a dayes journey : we had a little sled upon which we drew our load ; before noon , i tired , and just then the indians met with some french-men ; then one of the indians that took me came to me , and called me all manner of bad names ; and threw me down upon my back : i told him i could not do any more , then he said he must kill me , i thought he was about it , for he pulled out his knife , and cut out my pockets , and wrapt them about my face , helped me up , and took my sled and went away , and gave me a bit of biscake , as big as a walnut , which he had of the french-man , and told me he would give me a pipe of tobacco ; when my sled was gone , i could run after him , but at last i could not run , but went a foot-pace , then the indians were soon out of sight , i followed as well as i could ; i had many falls upon the ice ; at last i was so spent , i had not strength enough to rise again , but i crept to a tree that lay along , and got upon it , and there i lay ; it was now night , and very sharp weather : i counted no other but that i must die there ; whilest i was thinking of death , an indian hallowed , and i answered him ; he came to me , and called me 〈◊〉 names , and told me if i could not go 〈◊〉 must knock me on the head ; i told him he must then so do ; he saw how i had wallowed in that snow , but could not rise : then ▪ he took his coat , and wrapt me in it , and went back , and sent two indians with a sled , one said he must knock me on the head , the other said no , they would carry me away and burn me ; then they bid me stir my instep to see if that were frozen , i did so , when they saw that , they said that vvas wurregen ; there vvas a chirurgeon at the french that could cure me ; then they took me upon the sled , and carried me to the fire , and they then made much of me ; pulled off my vvet , and vvrapped me in dry clothes , made me a good bed. they had killed an otter , and gave me some of the broth , and a bit of the flesh : here i slept till tovvards day , and then vvas able to get up , and put on my clothes ; one of the indians awaked , and seeing me go , shouted , as rejoycing at it : as soon as it vvas light i and samuel russel vvent before on the ice , upon a river , they said i must go vvhere i could on foot , else i should frieze . samuel russel slipt into the river vvith one foot , the indians called him back and dried his stockins , and then sent us avvay ; and an indian vvith us to pilot us : and vve vvent four or five miles before they overtook us : i was then pretty well spent ; samuel russel was ( he said ) faint , and wondred how i could live , for he had ( he said ) ten meals to my one : then i was laid on the sled , and they ran away with me on the ice , the rest and samuel russel came softly after . samuel russel i never saw more , nor know what became of him : they got but half way , and we got through to shamblee about midnight . six miles of shamblee ( a french town ) the river was open , and when i came to travail in that part of the ice , i soon tired ; and two indians run away to town , and one only was left : he would carry me a few rods , and then i would go as many , and that trade we drave , and so were long a going six miles . this indian now was kind , and told me that if he did not carry me i would die , and so i should have done sure enough : and he said , i must tell the english how he helped me . when we came to the first house there was no inhabitant : the indian spent , both discouraged ; he said we must now both die , at last he left me alone , and got to another house , and thence came some french and indians , and brought me in : the french were kind , and put my hands and feet in cold water , and gave me a dram of brandey , and a little hasty pudding and milk ; when i tasted victuals i was hungry , and could not have forborn it , but that i could not get it ; now and then they would give me a little as they thought best for me ; i lay by the fire with the indians that night , but could not sleep for pain : next morning the indians and french fell out about me , because the french as the indian said , loved the english better than the indians . the french presently turned the indians out of doors , and kept me , they were very kind and careful , and gave me a little something now and then ; while i was here all the men in that town came to see me : at this house i was three or four dayes , and then invited to another , and after that to another ; at this place i was about thirteen dayes , and received much civility from a young man , a batchelour , who invited me to his house , with whom i was for the most part , he was so kind as to lodge me in the bed with himself , he gave me a shirt , and would have bought me , but could not , for the indians asked a hundred pounds for me . we were then to go to a place called surril , and that young-man would go with me , because the indians should not hurt me : this man carried me on the ice one dayes journey : for i could not now go at all : then there was so much water on the ice , we could go no further : so the frenchman left me , and provision for me ; here we stayed two nights , and then travailed again , for then the ice was strong ; and in two dayes more i came to surril ; the first house we came to was late in the night , here again the people were kind . next day being in much pain , i asked the indians to carry me to the chirurgeons , as they had promised , at which they were wroth , and one of them took up his gun to knock me ; but the french-men would not suffer it , but set upon him , and kicked him out of doors ; then we went away from thence to a place two or three miles off , where the indians had wigwams ; when i came to these wigwams some of the indians knew me , and seemed to pity me . while i was here , which was three or four dayes , the french came to see me , and it being christmas time , they brought cakes and other provisions with them , and gave to me , so that i had no want : the indians tried to cure me , but could not , then i asked for the chirurgeon , at which one of the indians in anger , struck me on the face with his fist , a french● m●n being by , the french-m●n spake to him , i knew not what he said , and went his way by and by came the captain of the place into the wigwam with about twelve armed men , and asked where the indian was that struck the english-man , and took him and told him he should go to the bilboes , and then be hanged : the indians were much terified at this , as appeared by their countenances and trembling . i would have gone too , but the french-man bid me not fear , the indians durst not hurt me . when that indian was gone , i had two masters still , i asked them to carry me to that captain that i might speak for the indian , they answered , i was a fool , did i think the french-men were like to the english , to say one thing and do another ? they were men of their words , but i prevailed with them to help me thither , and i spake to the captain by an interpreter , and told him i desired him to set the indian free , and told him what he had done for me , he told me he was a rogue , and should be hanged ; then i spake more privately , alledging this reason , because all the english captives were not come in , if he were hanged , it might fare the worse with them ; then the captain said , that was to be considered : then he set him at liberty , upon this condition , that he should never strike me more , and every day bring me to his house to eat victuals . i perceived that the common people did not like what the indians had done and did to the english. when the indian was set free , he came to me , and took me about the middle , and said i was his brother , i had saved his life once , and he had saved mine ( he said ) thrice . then he called for brandy and made me drink , and had me away to the wigwams again , when i came there , the indians came to me one by one , to shake hands with me , saying wurregen netop ; and were very kind , thinking no other , but that i had saved the indians life . the next day he carried me to that captains house , and set me down ; they gave me my victuals and wine , and being left there a while by the indians , i shewed the captain my fingers , which when he and his wife saw , he and his wife run away from the sight , and bid me lap it up again , and sent for the chirurgeon , who when he came , said he could cure me , and took it in hand , and dressed it ; the indian towards night came for me , i told them i could not go with them , they were displeased , called me rogue , and went away ; that night i was full of pain , the french did fear that i would die , five men did watch with me , and strove to keep me chearly : for i was sometimes ready to faint : often times they gave me a little brandy . the next day the chirurgion came again , and dressed me ; and so he did all the while i was among the french. i came in at christmass , and went thence may 2 d. being thus in the captain 's house , i was kept there till ben. wait● came : & my indian master being in want of money , pawned me to the captain for 14. beavers , or the worth of them , at such a day ; if he did not pay he must lose his pawn , or else sell me for twenty one beavers , but he could not get beaver , and so i was sold. but by being thus sold he was in gods good time set at liberty , and returned to his friends in new-england again . thus far is this poor captives relation concerning the changes of providence which passed over him . there is one remarkable passage more , affirmed by him : for he saith , that in their travails they came to a place where was a great wigwam ( i. e. indian house ) at both ends was an image ; here the indians in the war time were wont to powaw ( i. e. invocate the devil ) and so did they come down to hatfield , one of the images told them they should destroy a town ; the other said no , half a town . this god ( said that indian ) speaks true , the other was not good , he told them lies . no doubt but others are capable of declaring many passages of divine providence no less worthy to be recorded than these last recited ; but inasmuch as they have not been brought to my hands , i proceed to another relation . very memorable was the providence of god towards mr. ephraim how of new-haven in new-england , who was for an whole twelve moneth given up by his friends as a dead man , but god preserved him alive in a desolate island where he had suffered shipwrack , and at last returned him home to his family . the history of this providence might have been mentioned amongst sea-deliverances , yet considering it was not only so , i shall here record what himself ( being a godly man ) did relate of the lords marvelous dispensations towards him , that so others might be incouraged to put their trust in god , in the times of their greatest straits and difficulties . on the 25. of august , in the year 1676. the said skipper how with his two eldest sons set sail from new-haven for boston in a small ketch , burden 17 tun or thereabout : after the dispatch of their business there , they set sail from thence for new-haven again , on the 10 th of september following : but contrary winds forced them back to boston , where the said how was taken ill with a violent flux , which distemper continued near a moneth , many being at that time sick of the same disease , which proved mortal to some . the merciful providence of god having spared his life , and restored him to some measure of health ; he again set sail from boston , october 10. by a fair wind they went forward so as to make cape cod ; but suddenly the weather became very tempestuous , so as that they could not seize the cape , but were forced off to sea ; where they were endangered in a small vessel by very fearful storms and outragious winds and seas . also , his eldest son fell sick and died in about eleven dayes after they set out to sea. he was no sooner dead , but his other son fell sick and died too . this was a bitter cup to the good father . it is noted in 1 chron. 7. 22. that when the sons of ephraim were dead , ephraim their father mourned many dayes , and his brethren came to comfort him . this ephraim when his sons were dead his friends on shore knew it not , nor could they come to comfort him . but when his friends and relations could not , the lord himself did : for they died after so sweet , gracious and comfortable a manner , as that their father professed he had joy in parting with them . yet now their outward distress and danger was become greater , since the skipper's two sons were the only help he had in working the vessel . not long after , another of the company , viz. caleb iones , ( son to mr. william iones one of the worthy magistrates in new-haven ) fell sick and died also , leaving the world with comfortable manifestations of true repentance towards god , and faith in jesus christ. thus the one half of their company was taken away , none remaining but the skipper himself , one mr. augur , and a boy . he himself was still sickly , and in a very weak estate , yet was fain to stand at the helm 36 hours , and 24 hours at a time ; in the mean time the boisterous sea overwhelming the vessel , so as that if he had not been lasht fast , he had certainly been washed over-board . in this extremity , he was at a loss in his own thoughts , whether they should persist in striving for the new-england shore , or bear away for the southern islands . he proposed that question to mr. augur , they resolved that they would first seek to god by prayer about it , and then put this difficult case to an issue , by casting a lot. so they did ; and the lot fell on new-england . by that time a moneth was expired , they lost the rudder of their vessel , so that now they had nothing but god alone to rely upon . in this deplorable state were they for a fortnight . the skipper ( though infirm ( as has been expressed ) yet for six weeks together , was hardly ever dry ; nor had they the benefit of warm food for more then thrice or thereabouts . at the end of six weeks , in the morning betimes , the vessel was driven on the tailings of a ledge of rocks , where the sea broke violently ; looking out they espied a dismal rocky island to the leeward , upon which if the providence of god had not by the breakers given them timely warning , they had been dashed in pieces . and this extremity was the lords opportunity to appear for their deliverance ; they immediately let go an anchor , and get out the boat ; and god made the sea calm . the boat proved leaky ; and being in the midst of fears and amazements they took little out of the vessel . after they came ashoar they found themselves in a rocky desolate island ( near cape sables ) where was neither man not beast to be seen , so that now they were in extream danger of being starved to death . but a storm arose which beat violently upon the vessel at anchor , so as that it was staved in pieces ; and a cask of powder was brought ashore , ( receiving no damage by its being washed in the water ) also a barrel of wine , and half a barrel of molosses , together with many things useful for a tent to preserve them from cold . this notwithstanding , new and great distresses attended them . for though they had powder and shot , there were seldom any fowls to be seen in that dismal and desolate place , excepting a few crows , ravens and gulls . these were so few as that for the most part , the skipper shot at one at a time . many times half of one of these fowls with the liquor made a meal for three . once they lived five dayes without any sustenance , at which time they did not feel themselves pincht with hunger as at other times ; the lord in mercy taking away their appetites , when their food did utterly fail them . after they had been about twelve weeks in this miserable island , mr. how 's dear friend and consort mr , augur died ; so that he had no living creature but the lad before mentioned to converse with : and on april 2. 1677. that lad died also , so that the master was now left alone upon the island , and continued so to be above a quarter of a year , not having any living soul to converse with . in this time he saw several fishing vessels sailing by , and some came nearer the island than that which at last took him in ; but though he used what means he could that they might be acquainted with his distress , none came to him , being afraid : for they supposed him to be one of those indians who were then in hostility against the english. the good man whilest he was in his desolate estate , kept many dayes of fasting and prayer , wherein he did confess and bewail his sins , the least of which deserved greater evils than any in this world ever were or can be subject unto ; and begged of god that he would find out a way for his deliverance . at last it came into his mind , that he ought very solemnly to praise god ( as well as pray unto him ) for the great mercies and signal preservations which he had thus far experienced . accordingly he set apart a day for that end , spending the time in giving thanks to god for all the mercies of his life , so far as he could call them to mind , and in special for those divine favours which had been mingled with his afflictions ; humbly blessing god for his wonderful goodness in preserving him alive by a miracle of mercy . immediately after this , a vessel belonging to salem in new-england providentially passing by that island , sent their boat on shore , and took in skipper how , who arrived at salem , july 18. 1677. and was at last returned to his family in new-haven . upon this occasion it may not be amiss to commemorate a providence not altogether unlike unto the but now related preservation of skipper how. the story which i intend is mentioned by mandelsloe in his travails , page 280. and more fully by mr. clark in his examples , vol. 2. page 618. mr. burton in his prodigies of mercies , page 209. yet inasmuch as but few in this countrey have the authors mentioned , i shall here insert what has been by them already published . the story is in brief as followeth : in the year 1616. a fleming whose name was pickman , coming from norway in a vessel loaden with boards , was overtaken by a calm , during which the current carried him upon a rock or little island towards the extremities of scotland . to avoid a wreck he commanded some of his men to go into the shallop , and to tow the ship. they having done so , would needs go up into a certain rock to look for birds eggs : but as soon as they were got up into it , they at some distance perceived a man , whence they imagined that there were others lurking thereabouts , and that this man had made his escape thither from some pyrates , who , if not prevented , might surprize their ship : and therefore they made all the hast they could to their shallop , and so returned to their ship. but the calm continuing , and the current of the sea still driving them upon the island , they were forced to get into the long-boat , and to tow her off again . the man whom they had seen before was in the mean time come to the brink of the island , and made signs with his hands lifted up , and sometimes falling on his knees , and joyning his hands together , begging and crying to them for relief . at first they made some difficulty to get to him , but at last , being overcome by his lamentable signs , they went nearer the island , where they saw something that was more like a ghost than a living person ; a body stark naked , black and hairy , a meagre and deformed countenance , with hollow and distorted eyes ; which raised such compassion in them , that they essayed to take him into the boat : but the rock was so steepy thereabouts , that it was impossible for them to land : whereupon they went about the island , and came at last to a flat shore , where they took the man aboard . they found nothing at all in the island , neither grass nor tree , nor ought else from which a man could procure any subsistence , nor any shelter , but the ruins of a boat , wherewith he had made a kind of a hutt , under which he might lie down and shelter himself , against the injuries of wind and weather . no sooner were they gotten to the ship , but there arose a wind , that drave them off from the island : observing this providence , they were the more inquisitive to know of this man , what he was , and by what means he came unto that uninhabitable place ? hereunto the man answered ; i am an english man , that about a year ago , was to pass in the ordinary passage-boat from england to dublin in ireland ; but by the way we were taken by a french pirate , who being immediately forced by a tempest , which presently arose , to let our boat go ; we were three of us in it , left to the mercy of the wind and waves , which carried us between ireland and scotland into the main sea : in the mean time we had neither food nor drink , but only some sugar in the boat ; upon this we lived , and drank our own urine , till our bodies were so dried up , that we could make no more : whereupon one of our company being quite spent , died ; whom we heaved overboard : and a while after a second was grown so feeble , that he had laid himself along in the boat , ready to give up the ghost : but in this extremity it pleased god that i kenned this island afar off , and thereupon encouraged the dying man to rouse up himself , with hopes of life : and accordingly , upon this good news , he raised himself up , and by and by our boat was cast upon this island , and split against a rock . now we were in a more wretched condition than if we had been swallowed up by the sea , for then we had been delivered out of the extremities we were now in for want of meat and drink ; yet the lord was pleased to make some provision for us : for on the island we took some sea-mews , which we did eat raw : we found also in the holes of the rocks , upon the sea-side , some eggs ; and thus had we through gods good providence wherewithal to subsist , as much as would keep us from starving : but what we thought most unsupportable , was thirst , in regard that the place afforded no fresh water but what fell from the clouds , and was left in certain pits , which time had made in the rock . neither could we have this at all seasons , by reason that the rock being small , and lying low , in stormy weather the waves dashed over it , and filled the pits with salt water . when they came first upon the island about the midst of it , they found two long stones pitched in the ground , and a third laid upon them , like a table ; which they judged to have been so placed by some fishermen to dry their fish upon ; and under this they lay in the nights , till with some boards of their boat , they made a kind of an hutt to be a shelter for them . in this condition they lived together , for the space of about six weeks , comforting one another , and finding some ease in their common calamity : till at last one of them being left alone , the burden became almost insupportable : for one day , awaking in the morning he missed his fellow , and getting up , he went calling and seeking all the island about for him , but when he could by no means find him , he fell into such despair , that he often resolved to have cast himself down into the sea , and so to put a final period to that affliction , whereof he had endured but the one half , whilst he had a friend that divided it with him . what became of his comrade he could not guess , whether despair forced him to that extremity , or whether getting up in the night , not fully awake , he fell from the rock , as he was looking for birds eggs : for he had discovered no distraction in him , neither could imagine that he could on a sudden fall into that despair , against which he had so fortified himself by frequent and fervent prayer . and his loss did so affect the surviver , that he often took his beer , with a purpose to have leaped from the rocks into the sea , yet still his conscience stopped him , suggesting to him , that if he did it , he would be utterly damned for his self-murther . another affliction also befel him , which was this ; his only knife wherewith he cut up the sea-dogs and sea-mews , having a bloody cloth about it , was carried away ( as he thought ) by some fowl of prey ; so that , not being able to kill any more , he was reduced to this extremity , with much difficulty to get out of the boards of his hutt , a great 〈◊〉 which he made shift so to sharpen upon the stones , that it served him instead of a knife . when winter came on , he endured the greatest misery imaginable : for many times the rock and his hutt were so covered with snow , that it was not possible for him to go abroad to provide his food ; which extremity put him upon this invention : he put out a little stick at the crevice of his hutt , and baiting it with a little sea-dogs fat , by that means he got some sea-mews , which he took with his hand from under the snow , and so kept himself from starving . in this sad and solitary condition , he lived for about eleven moneths , expecting therein to end his dayes , when gods gracious providence sent this ship thither , which delivered him out of the greatest misery that ever man was in . the master of the ship commiserating his deplorable condition , treated him so well , that within a few dayes he was quite another creature ; and afterwards he set him a shore at derry in ireland ; and sometimes after he saw him at dublin : where such as heard what had hapned unto him , gave him money , wherewithal to return into his native countrey of england . thus far is that ●●ation . i have seen a manuscript , wherein many memorable passages of divine providence are recorded . and this which i shall now mention amongst others . about the year 1638. a ship fell foul upon the rocks and sands , called the rancadories , sixty leagues distant from the isle of providence . ten of the floating passengers got to a spot of land , where having breathed awhile , and expecting to perish by famine , eight of them chose rather to commit themselves to the mercy of the waters ; two only stood upon the spot of land , one whereof soon died , and was in the sands buried by his now desolate companion . this solitary person in the midst of the roaring waters was encompassed with the goodness of divine providence . within three dayes god was pleased to send this single person ( who now alone , was lord and subject in this his little common-wealth ) good store of fowl , and to render them so tame , that the forlorn man could pick and chuse where he list . fish also were now and then cast up within his reach , and somewhat that served for fewel , enkindled by flint to dress them . thus lived that insulary anchorite for about two years , till at last having espied a dutch vessel , he held a rag of his shirt upon the top of a stick towards them , which being come within view of , they used means to fetch him off the said-spot of sand , and brought him to the isle of providence . the man having in so long a time conversed only with heaven , lookt at first very strangely , and was not able at first conference promptly to speak and answer . chap. iii. concerning remarkables about thunder and lightning . one at salisbury in new-england struck dead thereby . several at marshfield . one at north-hampton . the captain of the castle in boston . some remarkables about lightning in rocksborough , wenham , marble-head , cambridge . and in several vessels at sea. some late parallel instances , of several in the last century . scripture examples of men slain by lightning . there are who affirm that although terrible lightnings with thunders have ever been frequent in this land , yet none were hurt thereby ( neither man nor beast ) for many years after the english did first settle in these american desarts . but that of later years fatal and fearful slaughters have in that way been made amongst us , is most certain . and there are many who have in this respect been as brands plucked out of the burning , when the lord hath overthrown others as god overthrew sodom and gomorrah . such solemn works of providence ought not to be forgotten . i shall now therefore proceed in giving an account of remarkables respecting thunder and lightning , so far as i have received credible information concerning them ; the particulars whereof are these which follow : in iuly 1654. a man whose name was partridge ( esteemed a very godly person ) at salisbury in new-england was killed with thunder and lightning , his house being first set on fire thereby , and himself with others endeavouring the quenching of it , by a second crack of thunder with lightning ( he being at the door of his house ) was struck dead , and never spake more . there were ten other persons also that were struck and lay for dead at the present , but they all revived , excepting partridge . some that viewed him , report that there were holes ( like such as are made with shot ) found in his clothes , and skin . one side of his shirt and body was scorched , and not the other . his house , though ( as was said ) set on fire by the lightning in divers places , was not burnt down , but preserved by an abundance of rain falling upon it . iuly 31. 1658. there hapned a storm of thunder and lightning with rain , in the town of marshfield in plimouth colony in new-england : mr. nathaneel thomas , iohn philips , and another belonging to that town , being in the field , as they perceived the storm a coming , betook themselves to the next house for shelter : iohn philips sat down near the chimney , his face towards the inner door . a black cloud flying very low , out of it there came a great ball of fire , with a terrible crack of thunder ; the fire-ball fell down just before the said philips , he seemed to give a start on his seat , and so fell backward , being struck dead , not the least motion of life appearing in him afterwards . captain thomas who sat directly opposite to iohn philips , about six foot distance from him , and a young child that was then within three foot of him , through the providence of god received no hurt , yet many bricks in the chimney were beaten down , the principal rafters split , the battens next the chimney in the chamber were broken , one of the main posts of the house into which the summer was framed rent into shivers , and a great part of it was carried several rod from the house , the door before philips , where the fire came down , was broken . on the 28 of april a. d. 1664. a company of the neighbours being met together at the house of henry condliff in north-hampton in new-england , to spend a few hours in christian conferences , and in prayer ; there hapned a storm of thunder and rain ; and as the good man of the house was at prayer , there came a ball of lightning in at the roof of the house which set the thatch on fire , grated on the timber , pierced through the chamber-floor , no breach being made on the boards ; only one of the jouyces somewhat rased ; matthew cole ( who was son in law to the said condliff ) was struck stone dead as he was leaning over a table , and joyning with the rest in prayer . he did not stir nor groan after he was smitten , but continued standing as before , bearing upon the table . there was no visible impression on his body or clothes , only the sole of one of his shoes was rent from the upper leather . there were about twelve persons in the room ; none else received any harm , only one woman ( who is still living ) was struck upon the head , which occasioned some deafness ever since . the fire on the house was quenched by the seasonable help of neighbours . iuly 15. 1665. there were terrible cracks of thunder . an house in boston was struck by it , and the dishes therein melted as they stood on the shelves , but no other hurt done in the town . only captain davenport ( a worthy man , and one that had in the pequot war , ventured his life , and did great service for the countrey ) then residing in the castle where he commanded : having that day wrought himself weary , and thinking to refresh himself with sleep , was killed with lightning , as he lay upon his bed asleep . several of the souldiers in the castle were struck at the same time ; but god spared their lives . it has been an old opinion mentioned by plutarch ( sympos . lib. 4. q. 2. ) that men asleep are never smitten with lightning ; to confirm which it has been alledged , that one lying asleep , the lightning melted the money in his purse without doing him any further harm : and that a cradle , wherein a child lay sleeping , was broken with the lightning , and the child not hurt ; and that the arrows of king mithridates being near his bed , were burnt with lightning , and yet himself being asleep received no hurt ; but as much of all this , may be affirmed of persons awake . and this sad example ( triste jaces lucis evitandumque bidental ) of captain davenport , whom the lightning found and left asleep , does confute the vulgar error mentioned . and no doubt but that many the like instances to this have been known in the world , the records whereof we have not . but i proceed : iune 23. 1666. in marshfield , another dismal storm of rain with thunder and lightning hapned . there were then in the house of iohn philips ( he was father of that iohn philips who was slain by lightning in the year 1658. ) fourteen persons ; the woman of the house calling earnestly to shut the door , that was no sooner done , but an astonishing thunder-clap fell upon the house rent the chimney , and split the door . all in the house were struck . one of them ( who is still living ) saith , that when he came to himself , he saw the house full of smoke , and perceived a grievous smell of brimstone , and saw the fire ly scattered ; though whether that fire came from heaven or was violently hurled out of the hearth , he can give no account . at first he thought all the people present , except himself , had been killed . but it pleased god to revive most of them . only three of them were mortally wounded with heavens arrows , viz. the wife of iohn philips , and another of his sons a young man about twenty years old , and william shertly , who had a child in his arms , that received no hurt by the lightning when himself was slain . this shertly was at that time a sojourner in iohn philips his house ; having been a little before burnt out of his own house . the wife of this shertly was with child and near her full time , and struck down for dead at present , but god recovered her , so that she received no hurt , neither by fright nor stroke . two little children sitting upon the edge of a table , had their lives preserved , though a dog which lay behind them under the table was killed . in the same year ( in the latter end of may ) samuel ruggles of rocksborough in new-england , going with a loaden cart , was struck with lightning . he did not hear the thunder-clap , but was by the force of the lightning e're he was aware , carried over his cattle about ten foot distance from them . attempting to rise up he found that he was not able to stand upon his right leg , for his right foot was become limber , and would bend any way , feeling as if it had no bone in it , nevertheless , he made a shift with the use of one leg to get to his cattle ( being an horse and two oxen ) which were all killed by the lightning . he endeavoured to take off the yoak from the neck of one of the oxen , but then he perceived that his thumb and two fingers in one hand were stupified that he could not stir them ; they looked like cold clay , the blood clear gone out of that part of his hand . but by rubbing his wounded leg and hand , blood and life came into them again . as he came home pulling off his stocking , he found that on the inside of his right leg ( which smarted much ) the hair was quite burnt off , and it looked red . just over his ankle his stocking was singed on the inside , but not on the outside , and there were near upon twenty marks about as big as pins heads , which the lightning had left thereon . likewise the shoe on his left foot , was by the lightning struck off his foot , and carried above two rods from him . on the upper leather at the heel of the shoe , there were five holes burnt through it , bigger than those which are made with duck shot . as for the beasts that were slain , the hair upon their skins was singed , so that one might perceive that the lightning had run winding and turning strangely upon their bodies , leaving little marks no bigger then corns of gun-powder behind it . there was in the cart a chest which the lightning pierced through , as also through a quire of paper and twelve napkins , melting some pewter dishes that were under them . at another time in rocksborough , a thunder storm hapning , broke into the house of thomas bishop , striking off some clapboards , splitting two studs of the end spar , and running down by each side of the window , where stood a bed with three children in it . over the head of the bed were three guns and a sword , which were so melted with the lightning that they began to run . it made a hole through the floor , and coming into a lower room it beat down the shutter of the window , and running on a shelf of pewter , it melted several dishes there ; and descending lower , it melted a brass morter , and a brass kettle . the children in the bed were wonderfully preserved : for a lath at the corner of it was burnt , and splinters flew about their clothes and faces , and there was not an hands breadth between them and the fire , yet received they no hurt . on the 18 of may ( being the lords day ) a. d. 1673. the people at wenham ( their worthy pastor mr. antipas newman being lately dead ) prevailed with the reverend mr. higginson of salem , to spend that sabbath amongst them . the afternoon sermon being ended , he with several of the town went to mr. newman his house ; w●●lest they were in discourse there , about the word and works of god , a thunder storm arose . after a while a smart clap of thunder broke upon the house , and especially into the room where they were sitting , and discoursing together ; it did for the present deafen them all , filling the room with smoke , and a strong smell as of brimstone . with the thunder-clap , came in a ball of fire as big as the bullet of a great gun , which suddenly went up the chimney , as also the smoke did . this ball of fire was seen at the feet of richard goldsmith , who sat on a leather chair , next the chimney , at which instant he fell off the chair on the ground . as soon as the smoke was gone , some in the room endeavoured to hold him up , but found him dead ; also the dog that lay under the chair was found stone dead , but not the least hurt done to the chair . all that could be perceived by the man , was , that the hair of head near one of his ears was a little singed . there were seven or eight in that room , and more in the next ; yet ( through the merciful providence of god ) none else had the least harm . this richard goldsmith , who was thus slain , was a shoemaker by trade , being reputed a good man for the main ; but had blemished his christian profession by frequent breaking of his promise , it being too common with him ( as with too many professors amongst us ) to be free and forward in engaging but backward in performing . yet this must further be added , that half a year before his death , god gave him a deep sence of his evils , that he made it his business not only that his peace might be made with god , but with men also , unto whom he had given just offence . he went up and down bewailing his great sin in promise-breaking ; and was become a very conscientious and lively christian , promoting holy and edifying discourses , as he had occasion . at that very time when he was struck dead , he was speaking of some passages in the sermon he had newly heard , and his last words were , blessed be the lord. in the same year , on the 21. of iune , being saturday in the afternoon ; another thunder-storm arose ; during which storm iosiah walton ( the youngest son of mr. william walton late minister of marble-head ) was in a ketch coming in from sea , and being before the harbours mouth , the wind suddenly shifted to the northward ; a violent gust of wind coming down on the vessel , the seamen concluded to hand their sails , iosiah walton got upon the main-yard to expedite the matter , and foot down the sail ; when there hapned a terrible flash of lightning , which breaking forth out of the c●o●d , struck down three men who were on the deck , without doing them any hurt ; but iosiah walton being ( as was said ) on the main-yard , the lightning shattered his thigh-bone all in pieces , and did split and shiver the main-mast of the vessel , and scorcht the rigging . iosiah walton falling down upon the deck , his leg was broken short off . his brother being on the deck , did ( with others ) take him up , and found him alive , but sorely scorched and wounded . they brought him on shore to his mothers house . at first he was very sensible of his case ; and took leave of his friends , giving himself to a serious preparation for another world. his relations used all means possible for his recovery ; though he himself told them he was a dead man , and the use of means would but put him to more misery . his bones were so shattered , that it was not possible for the art of man to reduce them ; also , the violent heat of the weather occasioned a gangrene . in this misery he continued until the next wednesday morning ; and then departed this life ; he was an hopeful young-man . in the year 1678. on the 29 th . of iune , at cambridge in new-england ; a thunder-clap with lightning broke into the next house to the colledge . it tore away and shattered into pieces a considerable quantity of the tyle on the roof thereof . in one room there then hapned to be the wife of iohn benjamin ( daughter to thomas swetman , the owner of the house ) who then had an infant about two moneths old in her arms ; also another woman . they were all of them struck ; the child being by the force of the lightning carried out of the mothers arms , and thrown upon the floor some distance from her . the mother was at first thought to be dead , but god restored her , though she lost the use of her limbs for some considerable time . her feet were singed with the lightning , and yet no sign thereof appearing on her shoes . also the child and the other woman recovered . in the next room were seven or eight persons who received no hurt . it was above a quarter of an hour before they could help the persons thus smitten , for the room was so full of smoke ( smelling like brimstone ) that they could not see them . some swine being near the door as the lightning fell , were thrown into the house , and seemed dead awhile , but afterwards came to life again . a cat was killed therewith . a pewter candlestick standing upon a joynt-stool ; some part of it was melted and carried away before the lightning , and stuck in the chamber floor over head , like swan shot , and yet the candlestick it self was not so much as shaken off from the stool whereon it stood . iune 12. 1680. there was an amazing thunder-storm at hampton in new-england . the lightning fell upon the house of mr. ioseph smith , strangely shattering it in divers places . his wife ( the grand-daughter of that eminent man of god , mr. cotton , who was the famous teacher of the church of christ , first in old , and then in new boston ) lay as dead for the present ; being struck down with the lightning , near the chimney , yet god mercifully spared and restored her . but the said smith his mother ( a gracious woman ) was strvck dead and never recovered again . besides all these which have been mentioned , one or two in connecticut colony , and four persons dwelling in the northern parts of this countrey , were smitten with the fire of god , about sixteen years ago ; the circumstances of which providences ( though very remarkable ) i have not as yet received from those that were acquainted therewith ; and therefore cannot here publish them . also , some remarkables about thunder hapned the last year . a reverend friend in a neighbour colony , in a letter bearing august 3. 1682. writeth thus ; we have had of late great storms of rain and wind , and some of thunder and lightning , whereby execution has been done , though with sparing mercy to men : mr. jones his house in new-haven , was broken into by the lightning , and strange work made in one room especially , in which one of his children had been but a little before . this was done june 8. 1682. a little after which at norwalk , there were nine working oxen smitten dead at once , within a small compass of ground . the next moneth at greenwich , there were seven swine and a dog ●illed with the lightning , very near a dwelling house , where a family of children ( their parents not at home when lightning hapned ) were much frighted , but received no other hurt : what are these but warning pieces , shewing that mens lives may go next ? thus he , i proceed now to give an account of some late remarkables about thunder and lightning , wherein several vessels at sea were concerned . iuly 17. 1677. a vessel whereof mr. thomas berry was master , set sail from boston in new-england , bound for the island of madera●● about 3. h. p. m. being half way between cape cod and brewsters islands , they were becalmed ; and they perceived a thunder-shower arising in the north-northwest . the master ordered all their sails ( except their two courses ) to be furled . when the shower drew near to them , they had only the fore-sail abroad ; all the men were busie in lashing fast the long-boat ; the master was walking upon the deck , and as he came near the main-mast , he beheld something very black fly before him , about the bigness of a small mast , at the larboard side ; and immediately he heard a dreadful and amazing noise , not like a single canon , but as if great armies of men had been firing one against another ; presently upon which the master was struck clear round , and fell down for dead upon the deck , continuing so for about seven minutes ; but then he revived , having his hands much burnt with the lightning . the ship seemed to be on fire ; and a very great smoke having a sulphurous smell came from between the decks ; so that no man was able to stay there , for more than half an hour after this surprizing accident hapned . the main-mast was split from the top-gallant-mast head to the lower deck . the partners of the pump were struck up at the star-board side , and one end of two cabbins staved down betwixt decks . two holes were made in one of the pumps about the bigness of two musquet bullets . they were forced to return to boston again , in order to the fitting of the vessel with a new mast. through the mercy of the most high , no person in the vessel received any hurt , besides what hath been expressed . yet it is remarkable that the same day , about the same time , two men in or near wenham were killed with lightning , as they sat under a tree in the woods . on iune the sixth a. d. 1682. a ship called the iamaica merchant , captain ioseph wild commander , being then in the gulph of florida , lat. 27. gr . about 1 h. p. m. was surprized with an amazing thunder shower ; the lightning split the main-mast , and knocked down one of the sea-men , and set the ship on fire between decks , in several places . they used utmost endeavour to extinguish the fire , but could not do it ; seeing they were unable to overcome those flames , they betook themselves to their boat. the fire was so furious between the cabbin and the deck in the steeridge , that they could not go to the relief of each other , insomuch that a man and his wife were parted . the man leaped over-board into the sea , and so swam to the boat : his wife and a child were taken out of a gallery window into the boat. three men more were saved by leaping out of the cabbin window . there were aboard this vessel which heaven thus set on fire , thirty four persons ; yet all escaped with their lives : for the gracious providence of god so ordered , as that captain iohn bennet was then in company , who received these distressed and astonished creatures into his ship : so did they behold the vessel burning , until about 8 h. p. m. when that which remained sunk to the bottom of the sea. the master with several of the seamen were by captain bennet brought safe to new-england , where they declared how wonderfully they had been delivered from death which god both by fire and water had threatned them with . march 16. 1682 , 3. a ship whereof robert luist is master being then at sea ( bound for new-england ) in lat. 27. gr . about 2. h. a. m ▪ it began to thunder and lighten . they beh●ld three corpusants ( as mariners call them ) on the yards : the thunder grew fiercer , and thicker than before . suddenly their vessel was filled with smoke , and the smell of brimstone , that the poor men were terrified with the apprehension of their ships being on fire . there came down from the clouds a stream or flame of fire as big as the ships mast , which fell on the middle of the deck , where the mate was standing , but then was thrown flat upon his back with three men more that were but a little distance from him . they that were yet untouched , thought , not only that their fellow mariners had been struck dead , but their deck broken in pieces by that blow , whose sound seemed ●o them to exceed the report of many great guns fired off at once . some that were less dangerously hurt , made an out-cry that their legs were scalded ; but the mate lay speechless and senseless . when he began to come to himself , he made sad complaints of a burden lying upon his back . when day came , they perceived their main-top-mast was split ▪ and the top-sail burnt . the lightning seemed like small coals of fire blown over-board . there is one remarkable more about thunder and lightning , which i am lately informed of by persons concerned therein ; some circumstances in the relation being as wonderfull , as any of the preceding particulars ▪ thus it was : on iuly 24. in the year 1681 ▪ the ship called albemarl ( whereof mr. edward lad was then master ) being an hundred leagues from cape cod , in lat. 48. about 3 h. p. m. met with a thunder storm . the lightning burnt the main-top-sail , split the main-cap in pieces , rent the mast all along . there was in special one dreadful clap of thunder , the report bigger than of a great gun , at which all the ships company were amazed ; then did there fall something from the clouds upon the stern of the boat , which broke into many small parts ; split one of the pumps , the other pump much hurt also . it was a bituminous matter , smelling much like fired gun-powder . it continued burning in the stern of the boat , they did with sticks dissipate it , and poured much water on it , and yet they were not able by all that they could do to extinguish it , until such time as all the matter was consumed . but the strangest thing of all , is yet to be mentioned . when night came , observing the stars , they perceived that their compasses were changed . as for the compass in the biddikil , the north point was turned clear south . there were two other compasses unhung in the locker , in the cabbin . in one of which the north point stood south , like that in the biddikil ; as for the other , the north point stood west . so that they sailed by a needle whose polarity was quite changed . the seamen were at first puzled how to work their vessel right , considering that the south point of their compass was now become north , but after a little use , it was easie to them . thus did they sail a thousand leagues . as for the compass wherein the lightning had made the needle to point westward , since it was brought to new-england the glass being broke , it has by means of the air coming to it , wholly lost its virtue . one of those compasses which had quite changed the polarity from north to south , is still extant in boston ; and at present in my custody . the north point of the needle doth remain fixed to this day , as it did immediately after the lightning caused an alteration . the natural reason of which may be enquired into in the next chapter : but before i pass to that , it may be , it will be grateful to the reader , for me here to commemorate some parallel instances , which have lately hapned in other parts of the world , unto which i proceed , contenting my self with one or two examples , reserving others for the subsequent chapter ; where we shall have further occasion to take notice of them . the authors ephemeridum medico-physicarum germanicarum , have informed the world , that on august 14. 1669. it thundred and lightned as if heaven and earth would come together . and at the house of a gentleman who lived near bergen , the fiery lightning flashed through four inner rooms at once , entring into a beer cellar , with its force it threw down the earthen vessels , with the windows and doors where it came : but the tin and iron vessels were partly melted , and partly burnt with black spots remaining on them . where it entred the cellar , the barrels were removed out of their right places ; where it went out , it left the taps shaking . in one room the binding was taken off from the back of a bible , and the margin was accurately cut by the lightning without hurting the letters , as if it had been done by the hands of some artists : beginning at the re●elation , and ( which is wonderful ) ending with the twelfth chapter of 1 epistle to the corinthians , which chapter fell in course to be expounded in publick the next lords day . six women sitting in the same chimney filled with a sulphurous and choaking mist , that 〈◊〉 could scarce breathe ; not far from the bed of a woman that was then lying in , were struck down , the hangings of the room burnt , and the mother of the woman in child-bed lay for dead at present ; but after a while , the other recovering their sences , examined what hurt was done to the woman thought to be dead : her kerchief was burnt as if it had been done with gun-powder ; she had about her a silver chain , which was melted and broke into five parts : her under garments were not so much as singed ; but just under her paps she was very much burnt . after she came to her self , she was very sensible of pain in the place where the lightning had caused that wound . to lenifie which womens milk was made use of . but blisters arising , the dolour was increased , until a skilful physician prescribed this unguent . r. mucilag . sem. cydoniorum c. aq . malv . extract half an ounce . succ. planta● . rec . an ounce and half . lytharg . aur . subt . pert . half a drachm . m. ad fict . whereby the inflamation was allayed . by the same authors , it is also related , that in iune a. d. 1671. an house was struck with lightning in four places , in some places the timber was split , and in other places had holes made in it , as if bored through with an awger , but no impression of fire 〈◊〉 any where to be seen . a girl fifteen years old , sitting in the chimney , was struck down and lay for dead , the space of half an hour . and it is probable , that she had never recovered , had not an able physician been sent for , who viewing her , perceived that the clothes about her breast were made to look blewish by the lightning : it had also caused her paps to look fiery and blackish , as if they had been scorched with gun-powder . under her breast the lightning had left creases , a cross her body , of a brownish colour . also some creases made by the lightning as broad as ones finger run along her left leg reaching to her foot. the physician caused two spoonfuls of apoplectick water to be poured down her throat , upon which she instantly revived , complaining of a great heat in her jaws and much pain , in the places hurt by the lightning . half a drachm of pulvis bezoarticus anglicus , in the water of sweet chervil was given to her , which caused a plentiful sweat , whereby the pain in her jaws was dimi●ished . being still feave●ish , an emulsion made with poppy seed , millet , carduus benedictus , &c. was made use of , upon which the patient had ease and recovered . it appears by this as well as other instances , that great care should be had of those that are thunde-struck , that they be not given up for quite dead , before all means be used in order to their being revived . paulus zacchias in questionibus medicis giveth rules whereby it may be known whether persons smitten with lightning be dead , past all recovery or no. and the history put forth by iaccbus iavellus in an epistle emitted with his medicinae compendium , describes the cure of persons struck with lightning . i have not my self seen those books ; but whoso shall see cause to obtain and consult them , will i suppose find therein things worth their reading and consideration . something to this purpose i find in the scholion on the germ. ephem . for the year 1671. obs . 37. p. 69. the reader that is desirous to see more remarkable instances about thunder and lightning , wherein persons living in former age were concerned , if he please to look into zuinger his theatrum vit . human. vol. 2. lib. 2. p. 322. & lib. 7. p. 475 , 545. & vol. 3. lib. 1. p. 631. & vol. 5. lib. 4. p. 1371. he will find many notable and memorable passages which that industrious author hath collected . though none more awful ( to my remembrance ) than that which hapned a. d. 1546. when meckelen ( a principal city in brabant ) was set on fire , and suffered a fearful conflagration by lightning : so it was , that at the very time . when this thunder-storm hapned , an inn-keeper ( whose name was croes ) had in his house some guests , who were playing at cards . the inn-keeper going into his wine-celler to fetch drink for his merry guests , at that moment the furious tempest plucked up the house and carried it a good way off . every one of the men that were playing at cards were found dead with their cards in their hands ; only the inn-keeper himself , being in the wine-cellar ( which was arched ) escaped with his life . this brings to mind a strange passage related by cardan ( de variet lib. 8. c. 43. ) who saith , that eight men sitting down together under an oak , as they were at supper , a flash of lightning smote and ●lew them all ; and they were found in the very posture that the lightning surprized them in : one with the meat in his mouth , another seemed to be drinking , another with a cup in his hand , which he intended to bring to his mouth , &c. they looked like images made black with the lightning . as for scripture examples of men slain by lightning ; it is the judgement of the judicious and learned zuinger , that the sodomites & those 250 that being with corab in his conspiracy presumed to offer incense ▪ numb . 16. 35. and nadab and abihu , and th●● two semicenturions with their souldiers , who came to apprehend the prophet elijah , were all killed by lightning from heaven . chap. iv. some philosophical meditations . concerning antipathies and sympathies . of the loadstone . of the nature and wonderful effects of lightning . that thunder-storms are often caused by satan ; and sometimes by good angels . thunder is the voice of god , and therefore to be dreaded . all places in the habitable world are subject to it more or less . no amulets can preserve men from being hurt thereby . the miserable estate of wicked men upon this account , and the happiness of the righteous , who may be ●●●ve all disquieting fears , with respect unto such terrible accidents . having thus far related many remarkable providences , which have hapned in these goings down of the sun ; and some of the particulars , ( especially in the last chapter ) being tragical stories : the reader must give me leave upon this occasion a little to divert and recreate my mind , with some philosophical meditations ; and to conclude with a theological improvement thereof . there are wonders in the works of creation as well as providence , the reason whereof the most knowing amongst mortals , are not able to comprehend . dost thou know the ballancings of the clouds , the wondrous works of him who is perfect in knowledge ? i have not yet seen any who give a satisfactory reason of those strange fountains in new spain , which ebb and flow with the sea , though far from it ; and which fall in rainy weather , and rise in dry ; or concerning that pit near st. bartholmew's into which if one cast a stone though never so small , it makes a noise as great and terrible as a clap of thunder . it is no difficult thing to produce a world of instances , concerning which the usual answer is , an occult quality is the cause of this strange operation , which is only a fig-lea● whereby our common philosophers seek to hide their own ignorance . nor may we ( with erastus ) deny that there are marvelous sympathies and antipathies in the natures of things . we know that the horse does abominate the camel ; the mighty elephant is afraid of a mouse : and they say that the lion , who scorneth to turn his back upon the stoutest animal , will tremble at the crowing of a cock. some men also have strange a●tipathies in their natures against that ●ort of food which others love and live upon . i have read of one that could not endure to eat either bread or flesh. of another that fell into a swoonding fit at the smell of a rose . others would do the like at the smell of vineger , or at the sight of an eel or a frog . there was a man that if he did hear the sound of a bell , he would immediately die away . another if he did happen to hear any one sweeping a room , an inexpressible horror would sieze upon him . another if he heard one whetting a knife his gumms would fall a bleeding . another was not able to behold a knife that had a sharp point , without being in a strange agony . quercetus speaketh of one that died as he was sitting at the table , only because an apple was brought into his sight . there are some who if a cat accidentally come into the room , though they neither see it , nor are told of it , will presently be in a sweat and ready to die away . there was lately one living in stow-market , that when ever it thundred would fall into a violent vomiting , and so continue until the thunder-storm was over . a woman had such an antipathy against cheese that if she did but eat a piece of bread , cut with a knife , which a little before had cut cheese , it would cause a deliquium , yet the same woman when she was with child delighted in no meat so much as in cheese . there was la●ely ( i know not but that he may be living still ) a man that if pork , o● any thing made of swines flesh were brought into the room , he would fall into a convulsive sardonian laughter ; nor can he for his heart leave as long as that object is before him , so that if it should not be removed , he would certainly laugh himself to death . it is evident that the peculiar antipathies of some persons are caused by the imaginations of their parents . there was one that would fall into a syncope if either a calves-head or a cabbage were brought near him . there were n●●vi materni upon the hypocondria of this person , on his right side there was the form of a calves head , on his left side a cabbage imprinted there by the imagination of his longing mother . most wonderful is that which libavius and others report , concerning a man that would be surprized with a lipothymy at the sight of his own son ; nay , upon his approaching near unto him , though he saw him not , for which some assigned this reason , that the mother when she was with child , used to feed upon such meats as were abominable to the father ( concerning the rationality of this conjecture see sr. kenelm digby's disco●●●e of bodies , p. 409 , 410. ) but others said that the midwife who b●ought him into the world was a witch . nor are the sympathies in nature less wonderful than the antipathies . there is a mutual friendship between the olive tree and the myrtle . there is a certain stone called pantarbe which draws gold unto it . so does the adamas hairs and twigs . the sympathy between the load-stone and iron , which do mutually attract each other , is admirable . there is no philosopher but speaketh of this . some have published whole treatises ( both profitable and pleasant ) upon this argument ; in special gilbert , ward , cabeus , kepler , and of late kircherus . i know many fabulous things have been related concerning the load-stone by inexperienced philosophers , and so believed by many others , e. g. that onions , or garlick , or ointments will cause it to lose its vertue . iohnston , ( and from him dr. brown in his vulgar errors ) hath truly asserted the contrary . every one knoweth that the head of a needle touched therewith will continue pointing towards the north pole : so that the magnet leaveth an impression of its own nature and vertue upon the needle , causing it to stand pointed as the magnet it self doth : the loadstone it self is the hardest iron ; and it is a thing known that such mines are naturally so ( notwithstanding the report of one who saith , that lately in devonshire , load-stones were found otherwise ) posited in th● earth . just under the line the needle lieth parallel with the horizon , but sailing north or south it begins to incline and increase according as it approacheth to either pole , and would at last endeavour to erect it self , whence some ascribe these strange effects to the north star , which they suppose to be very magnetical . there is reason to believe that the earth is the great magnet . hence ( as mr. seller observes ) when a bar of iron has stood long in a window , that end of it which is next to the earth will have the same vertue which the load-stone it self has . some place the first meridian at the azores , because there the needle varies not : but the like is to be said of some other parts of the world ; yea under the very same meridian in divers latitudes there is a great variation as to the pointing of the needle . it is affirmed , that between the shore of ireland , france , spain , guiny , and the azores , the north point varies towards the east , as some part of the azores it deflecteth not . on the other side of the azores , and this side of the aequator , the north point of the needle wheeleth to the west ; so that in the lat. 36. near the shore , the variation is about 11 gr . but on the other side of the aequator it is quite otherwise , for in brasilia the south point varies 12 gr . unto the west , but elongating from the coast of brasilia toward the shore of africa it varies eastward , and arriving at the cape d●las aquilas , it rests in the meridian and looketh neither way . dr. brown in he psudodoxia epidemica p. 63. does rationally suppose that the cause of this variation may be the inequality of the earth variously disposed , and indifferently mixed with the sea. the needle driveth that way where the greater and most powerful part of the earth is placed . for whereas on this side the isles of azores the needle varies eastward , it may be occasioned by that vast tract , viz. europe , asia and africa , seated towards the east , and disposing the needle that way . sailing further it veers its lilly to the west , and regards that quarter wherein the land is nearer or greater ; and in the same latitude , as it approacheth the shore augmenteth its variation . hence at rome there is a less variation ( viz. but five degrees ) than at london , for on the west side of rome are seated the great continents of france , spain , germany ; but unto england there is almost no earth west , but the whole extent of europe and asia lies eastward , and therefore at london the variation is 11 degrees . thus also , by reason of the great continent of brasilia , the needle deflects towards the land 12 degrees ▪ but at the straits of magellan , where the land is narrowed , and the sea on the other side , it varies but 5 or 6. so because the cape of de las agullas hath sea on both sides near it , and other land remote , and as it were aequidistant from it , the needle conforms to the meridian . in certain creeks and vallies it proveth irregular ; the reason whereof may be some vigorous part of the earth not far distant . thus d. brown , whose arguings seem rational . some have truly observed of crocus martis or steel corroded with vineger , sulphur , or otherwise , and after reverberated by fire , that the load-stone will not at all attract it : nor will it adhere , but ly therein like sand. it is likewise certain , that the fire will cause the load-stone to lose its vertue ; inasmuch as its bituminous spirits are thereby evaporated . porta ( lib. 7. cap. 7. ) saith that he did to his great admiration see a sulphurous flame brake out of the load-stone which being dissipated , the stone lost it 's attractive vertue . moreover , the load-stone by being put into the fire may be caused quite to change its polarity . the truly noble and honourable robert boyle esq , many of whose excellent observations and experiments have been advantagious , not only to the english nation but to the learned world ; in his book of the usefulness of experimental ; natural philosophy , page 15. hath these words ; taking an oblong load-stone , and heating it red hot , i found the attractive faculty in not many minutes , either altogether abolish● , or at least so impaired and weakened , that i was scarce if at all able to discern it . but this 〈◊〉 been observed , though not so faithfully re●ated , by more than one ; wherefore i shall add , that by refrigerating this red hot load-stone either north or south , i found that i could give its extream● a polarity ( if i may so speak ) which they would readily display upon an 〈◊〉 needle freely placed in aequilibrium : and not only so ▪ but i could by refrigerating the ●●me end , sometimes north , and sometimes south , in a very short time change the poles of the load-stone a● pleasure , making that which was a q●arter of 〈◊〉 hour before the north pole , become● the south ; and on the contrary , the formerly southern pole become the northern . and this change was wrought on the load-stone , not only by cooling it directly north and south , but by cooling it perpendicularly : that end of it which was contiguous to the ground growing the northern pole and so ( according to the laws magnetical ) drawing to it the south end ; and that which was remotest from the contrary one : as ●f indeed the terrestial globe were as some magnetic philosophers have supposed it , but a great magnes , since its effluvium's are able in some cases to impart a magnetic faculty to the load-stone it self , thus far mr. boyle ; also d. brown shews , that if we erect a red hot wire until it cool , then hang it up with wax and untwisted silk where the lower end and that which cooled next the earth does rest , that is the northern point . and if a wire be heated only at one end , according as the end is cooled upwards or downwards , it respectively requires a verticity . he also observes , if a load-stone be made red hot in the fire , it amits the magnetical vigor it had before , and acquireth another from the earth , in its refrigeration , for that part which cooleth next the earth will acquire the respect of the north ; the experiment whereof he made in a load-stone of parallelogram or long square figure , wherein only inverting the extreams as it came out of the fire , he altered the poles or faces thereof at pleasure . unto some such reason as this , must the wonderful change occasioned by the lightning in the compasses of mr. lad's vessel be ascribed : probably the heat of the lightning caused the needle to lose its vertue , and the compass in the bidikle might stand pointed to the south , and that unhung in the locker to the west , when they grew cold again , and accordingly continue pointing so ever after . there is also that which is very mysterious and beyond humane capacity to comprehend , in thunder and lightning . the thunder of his power , who can understand ? also , can any understand the spreadings of the clouds , or the noise of his tabernacle ? hence elihu said ( some interpreters think there was a thunder-storm at the very instant when those words were spoken ) in iob 37. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thundreth marveils . it is indeed manifest that these wonderful meteors are generated out of a nitrous and sulphurous matter . hence it is commonly out of dark and thick clouds that hail and coals of fire break forth , psal. 18. 11 , 12. the scent which the lightning useth to leave behind it , in places where it falls , is a sufficient evidence of its being of a sulphurous nature . nay the persons ( as well as places ) smitten there with have sometimes smelt strong of brimstone . two years ago there was a ship riding at anchor in a place in france ; and a furious tempest suddenly arising , the main-mast wes split in pieces with a clap of thunder ; the pendant on the top of the main-top-mast was burnt to ashes , twelve men were beat upon the deck , five of which lay for dead a considerable time , no pulse or breath being perceived , their eyes and teeth immovable , yet had they no visible wound , only an intolerable smell of brimstone ; about half an hour after by rubbing and forceing open their mouths , and pouring down some cordials , they recovered . at the same time six others were miserably burnt , their flesh being scorched , yet their garments not so much as singed ; their skin much discoloured . see mr. burton's miracles of nature , page 181. likewise , august 23. 1682. a man walking in the field near darkin in england , was struck with a clap of thunder . one who was near him , ran to take him up , but found him dead , and his body exceeding hot● and withal smelling so strong of sulphur that he was forced to let him ly a considerable time ere he could be removed . it is reported , that sometimes thunder and lightning has been generated out of the sulphurous and bituminous matter which the fiery mountain aetna hath cast forth , we know that when there is a mixture of nitre , sulphur , and unslaked lime , water will cause fire to break out . and when unto nitre brimstone is added , a report is caused thereby . and unquestionably , nitre is a special ingredient in the matter of thunder and lightning ; this we may gather from the descension of the flame , which descends not only obliquely but perpendicularly , and that argues it does so not from any external force , but naturally● mr. william clark in his natural history of nitre , observes that if the quantity of an ounce be put in a fire-shovel , and a live coal put upon it , the fire-shovel in the bottom will be red hot , and burn through whatever is under it ; which demonstrates that this sort of fire does naturally burn downwards , when as all other fires do naturally ascend . for this cause stella cadens is rationally concluded to be a nitrous substance ; the like is to be affirmed of the lightning . hence also is its terrible and irresistable force . the nitre in gunpowder is as the aforesaid author expresseth it anima pyrii pulveris , sulphur without salt peter has no powerful expulsion with it . the discharging great pieces of ordnance is f●tly called artificial thundring and lightning , since thereby men do in a moment blow up houses , beat down castles , batter mountains in pieces . so that there is nothing in nature does so admirably and artificially resemble the thunder and lightning , both in respect of the report , and the terrible , and sudden and amazing execution done thereby : flammas iovis & sonitus imitatu● olympi : hence as those that are shot with a bullet do not hear the gun , being struck before the report cometh to their ears ; so is it usually with them that are thunder-struck , the lightning is upon them before the noise is heard . men commonly tremble at the dreadful crack when as , if they hear any thing , the danger useth to be past as to that particular thunder-clap ; though another may come and kill them before they hear it . the nitre in the lightning may likewise be esteemed the natural cause of its being of so penetrating and burning a nature . for there is not the like fiery substance in the world again as nitre is . many have been of the opinion that there is a bolt or stone de●cending with the thunder , but that 's a vulgar error , the fulmen or thunder-bolt is the same with the lightning , being a nitro-sulphurious spirit . it must needs be a more subtile and spiritual body than any stone is of , that shall penetrate so as these meteors do . it s true that our translation reads the words in psal. 78. 41. he gave their flocks to hot thunder-bolts : but the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated thunderbolts , signifieth burning coals ; so that lightning is thereby intended . avicenn● doth indeed say , that he saw a thunder-bolt which fell at corduba in spain , and that it had a sulphurous smell , and was like a●moni●● . it is possible that not only sulphurous and bituminous but stony substances may be generated in the clouds with the lightning . george agricola writeth that near lurgea , a mass of iron being fifty pound in weight , fell from the clouds , which some attempted to make swords of , but the fire could not melt it , nor hammers bring it into form . in the year 1492. at ensishemium , a stone of three hundred pound weight fell from the clouds , which is kept as a monument in the temple there . and in 1581 , a stone came out of the clouds in thuringia , which was so hot that it could not be touched , with which one might strike fire as with a flint . there is now to be seen at dresden a stone which descended out of a cloud ; and is reserved amongst the admiranda belonging to the elector of saxony : some lately living were present at the fall of that stone . again an● 1618. in bohemia , a considerable quantity of brass●mettal fell from the clouds . no longer since than may 28. 1677. at a village near 〈◊〉 in germany , there was a tempes● of lightning , and a great multitude of stones of a green and partly caerulean colour fell therewith , and a considerable mass of mineral matter , in tast like vitriol , being pondrous and friable , having also metallick sparks like gold intermixed . that which is by some called the rain-stone or thunder-bolt , was by the antients termed ceraunia , because of the smell like that of an horn when put into the fire , which does attend it . learned gesner . ( who in respect of his vast knowledge in the works of god , may be called the solomon of the former age ) saith that a gentleman gave him one of those stones , supposing it to be a thunder-bolt , and that it was five digits in length , and three in breadth . this sort o● stone is usually in form like unto an iron wedge , and has an hole quite through it . ioh. de laet in his treatise de gemmis lib. 2● gap. 24. relates that he saw another of those stones . boetius ( de gemmis lib. 2. cap. 261. ) reports that many persons worthy of credit , affirmed that when houses or trees had been broken with the thunder , they did by digging find such stones in the places where the stroke was given . nevertheless , that ful●inous stones or thunderbolts do alwayes descen● out of the clouds , when such breache● are made by the lightning , is ( as i said ) 〈◊〉 vulgar err●r . the effects produced by the lightning are exceeding marvelous , sometimes gold , silver , brass , iron has been melted thereby , when the things wherein they have been kept , received no hurt ; yea , when the wax on the bags which contained them , has not been so much as melted . liquors have been thereby exhausted out of vessels , when the vessels themselves remained untouched : and ( which is more wonderful ) when the cask has been broken by the lightning , the wine has remained as it were included in a skin , without being spilt ; the reason whereof sennertus supposeth to be , in that the heat of the lightning did condense the exterior parts of the wine . it is also a very strange thing , which histories report concerning marcia ( a roman princess ) that the child in her body was smitten and killed with lightning , and yet the mother received no hurt in her own body . it is hard to give a clear and satisfactory reason why if a piece of iron be laid upon the cask it prevents the thunder from marring the wine contained therein , and also keeps milk from turning . the virtuosi of france in their philosophical conferences ( vol. 2. p. 427. ) suppose a sympathy between iron and the gross vapors of thunder and lightning . they say that which is commonly called the thunder-bolt does sometimes resemble steel , as it were to shew the correspondence that there is between iron and thunder : so that the air being impregna●e by those noisome vapours which are of the same nature with iron , meeting with some piece of it laid on a vessel , is joyned to the iron by sympathy , the iron by its attractive vertue receives them , and by its retentive retains them , and by that means prevents the effects . this conjecture is ingenious nor is it easie to give a solid reason why the lightning should hurt one creature rather than another . naturalists observe that it is 〈◊〉 feles canes & capras magis illorum obnoxios 〈◊〉 observatio sedula dedit , saith iohnston . bart●●linus conjectures the reason to be the hali●●s in the bodies of those creatures , which are●●it nutriment for the fulminious spirits to p●● upon . when fire is set to a train of gunpowder ; it will run accordingly straight or crooked , upwards or downwards as the matter it feeds upon is disposed : so proportionably here : but this is a subject for ingenious minds further to inquire into . it is moreover difficult to determine how men are killed therewith , when no visible impression is made upon their bodies . some think it is by meer instantaneous suffocation of their a●mal spirits . that poysonful vapours do sometimes● attend the lightning is manifest . seneca saith , that wine which has been congealed with the lightning , after it is dissolved , and in appearance returned to its pristine state , it causeth the persons that shall drink of it , either to die or become mad . naturalists observe , that venemous creatures being struck with lightning lose their poyson ; the reason of which may be , not only the heat but the venome of those vapours attracting the poyson to themselves . and that vapors will kill in a moment is past doubt . in the philosophical transactions for the year 1665. ( p. 44. ) it is related that seven or eight persons going down stairs into a coal-pit , they fell down dead as if they had been shot : there being one of them whose wife was informed that her husband was stifled , she went near to him without any inconvenience ; but when she went a little further , the vapors caused her instantly to fall down dead . and it is famously known , concerning the lake avernus in campania , that if birds attempt to fly over it , the deadly vapors thereof kill them in a moment . but the lightning doth more than meerly suffocate with mortiferous vapors . it sometimes penetrates the brain , and shrivels the heart and liver when nothing does appear outwardly . and it does ( as dr. goodwin in his lately published judicious discourse about the punishment of sinners in the other world ( p. 44. ) aptly expresseth ) lick up . the vital and animal spirits that run in the body , when yet the body it self remains unburnt . those spirits are the vinculum , the tye of union between the soul and body , which the lightning may consume without so much as singing the body or cloaths there● nevertheless , upon some it leaveth direful marks , and breaketh their very bones in pieces , and sometimes tears away the flesh from the bones . there are some remarkable instances confirming this , published in the philosophical transactions . dr. wallis in a letter written at oxford , may. 12. 1666. giving an account of a very sad accident which had then newly hapned there . he saith , that two schollars of wadham colledge , being alone in a boat ( without a waterman ) having newly thrust off from shore , at medley to come homewards , standing near the head of the boat , were presently with a stroke of thunder or lightning , both struck off out of the boat into the water , the one of them stark dead , in whom though presently taken out of the water ( having been by relation scarce a minute in it ) there was not discerned any appearance of life , sense or motion : the other was stuck fast in the mud ( with his feet downwards , and his upper parts above water ) like a post not able to help himself out ; but besides a present astonying or numness had no other hurt : but was for the present so disturbed in his senses that he knew not how he came out of the boat , nor could remember either thunder or lightning that did effect it : and was very feeble and faint upon it ( which though presently put into a warm bed ) he had not throughly recovered by the next night ; and whither since he have or no , i know not . others in another boat , about ten or twenty yards from these ( as by their description i estimate ) felt a disturbance and shaking in their boat , and one of them had his chair struck from under him , and thrown upon him , but had no hurt . these immediately made up to the others , and ( some leaping into the water to them ) presently drew them into the boat or on shore ; yet none of them saw these two fall into the water ( not looking that way ) but heard one of them cry for help pesently upon the stroke , and smelt a very strong stinking smell in the air ; which , when i asked him that told it me , what kind of stink ? he said , like such a smell , as is perceived upon the striking of flints together . he that was dead ( when by putting into ( a warm bed , and rubbing , and putting strong waters into his month , &c. no life could be brought into him ) was the next morning brought to town ; where among multitudes of others , who came to see ; dr. willis . dr. mellington , dr. lower , and myself , with some others , went to view the corps , where we found no wound at all in the skin ; the face and neck swart and black , but not more than might be ordinary , by the setling of the blood : on the right side of the neck was a little blackish spott about an inch long , and about a quarter of an inch broad at the broadest , and was as if it had been seared with a hot iron : and as i remember , one somewhat bigger on the left side of the neck below the ear . streight down the breast , but towards the left side of it , was a large place , about three quarters of a foot in length , and about two inches in breadth ; in some places more , in some less which was burnt and hard , like leather burnt with the fire , of a deep blackish red colour , not much unlike the scorched skin of a rosted pig : and on the forepart of the left shoulder such another spot about as big as a shilling ; but that in the neck was blacker and seemed more seared . from the top of the right shoulder , sloping downwards towards that place in his breast , was a narrow line of the like scorched skin ; as if somewhat had come in there at the neck , and had run down to the breast and there spread broader . the buttons of his dublet were most of them off , which some thought might have been torn off with the blast , getting in at the neck , and then bursting its way out , for which the greatest presumption was ( to me ) that besides four or five buttons wanting towards the bottom of the breast , there were about half a dozen together clear off from the bottom of the collar downwards , and i do not remember that the rest of the buttons did seem to be near worn out , but almost new . the collar of his doublet just over the fore-part of the right shoulder was quite broken asunder , cloth and stiffening , streight and downwards , as if cut or chopt asunder , but with a blunt tool ; only the inward linnen or ●ustian lining of it was whole , by which , and by the view of the ragg'd edges , it seemed manifest to me , that it was from a stroke inward ( from without ) not outwards from within . his hat was strangely torn , not just on the crown , but on the side of the hat , and on the brim . on the side of it was a great hole , more than to put in ones fist through it : some part of it being quite struck away , and from thence divers gashes every way , as if torn or cut with a dull tool , and some of them of a good length , almost quite to the edges of the brim . and besides these , one or two gashes more , which did not communicate with that hole in the side . this also was judged to be by a stroke inwards ; not so much from the view of the edges of those gashes ( from which there was scarce any judgement to be made either way ) but because the lining was not torn , only ript from the edge of the hat ( where it was sown on ) on that side where the hole was made . but his hat not being found upon his head , but at some distance from him , it did not appear against what part of his head that hole was made . another sad disaster hapned ianuary 24 1665 , 6. when one mr. brooks of hampshire going from winchester towards his house near andover , in very bad weather , was himself slain by lightning , and the horse he rode on under him . for about a mile from winchester he was found with his face beaten into the ground , one leg in the stirrup , the other in the horses main ▪ his cloathes all burnt off his back , not a piece as big as an hankerchief left intire , and his hair and all his body singed . with the force that struck him down , his nose was beaten into his face , and his chin into his breast ; where was a wound cut almost as low as to his navil ; and his clothes being as aforesaid torn , the pieces were so scattered and consumed , that not enough to fill the crown of a hat could be found . his gloves were whole , but his hands in them singed to the bone. the hip-bone and shoulder of his horse burnt and bruised , and his saddle torn in little pieces . very remarkable also was that which hapned forty five years ago at another place in england , viz. withycomb in devonshire , where on october 21. a. d. 1638. being sabbath day , whilest the people were attending the publick worship of god , a black cloud coming over the church , there was suddenly an amazing clap of thunder , and with it a ball of fire came in at the window , whereby the house was very much damnified , and the people many of them struck down . some of the seats in the body of the church were turned upside down , yet they that sa● in them received no hurt . a gentleman of note there ( one mr. hill ) sitting in his seat by the chancil , had his head suddenly smitten against the wall , by which blow he died that night . another had his head cloven , his skull rent in three pieces , and his brains thrown upon the ground whole . the hair of his head through the violence of the blow stuck fast to the pillar that was near him . a woman attempting to run out of the church , had her clothes set on fire ; and her flesh on her back torn almost to the very bone . see mr. clarks examples vol. 1. chap. 104. p , 501. it is not heresie to believe that satan has sometimes a great operation in causing thunder-storms . i know this is vehemently denied by some . the late witch-advocates call it blasphemy . and an old council did anathematize the men that are thus perswaded : but by their favour ; an orthodox & rational man may be of the opinion , that when the devil has before him the vapors and materials out of which the thunder and lightning are generated , his art is such as that he can bring them into form . if chymists can make their aurumfulminans , what strange thing● may this infernal chymist effect ? the holy ptures intimate as much as this cometh to in the sacred story concerning iob , we find that satan did raise a great wind which blew down the house where iob's children were feasting . and it is said , chap. 1. ver . 16. that the fire of god fell from heaven , and burnt up the sheep and the servants ; this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of god was no doubt thunder and lightning ; and such as was extraordinary , and is therefore expressed with the name of god , as is usual amongst the hebrews . satan had a deep policy in going that way to work , thereby hoping to make iob believe god was his enemy . mr. caryl ( according to his wonted manner ) does both wittily and judiciously paraphrase upon the place ; the fire of god ( saith he ) here is conceived to have been some terrible flash of lightning ; and it is the more probable because it is said to fall down from heaven , that is , cut of the air. there satan can do mighty things , command much of the magazine of heaven , where that dreadful artillery which makes men tremble , those fiery meteors , thunder and lightning are stored and lodged . satan let loose by god can do wonders in the air ; he can raise storms , he can discharge the great ordnance of heaven , thunder and lightning ; and by his art can make them more terrible and dreadful than they are in their own nature . satan is said to be the prince of the power of the air , eph. 2. 2. and we read of the working of satan with all power and signs , and lying words , 2 thess. 2. 9. it is moreover predicted in the revelation , that antichrist should cause fire to come down from heaven , rev. 13. 13. accordingly we read in history , that some of the popes have by their skill in the black art , caused balls of fire to be seen in the air. so then it is not beyond satans power to effect such things , if the great god give him leave , without whose leave he cannot blow a feather : much less raise a thunder-storm . and as the scriptures intimate satan's power in the air to be great , so histories do abundantly confirm it by remarkable instances . one of the scholars of empedocles has testified , that he saw his master raising winds and laying them again ; and there were once many witnesses of it , whence they called empedocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clemens alexandrinus mentions this as unquestionably true . our great rainold ( de libris apoeryphis lect. 202. ) saith , that we may from iob conclude , it was not impossible for empedocles by the devils aid , to do as has been reported of him . dio relates that when the roman army in the dayes of the emperour cl●udius , pursuing the africa● , was in extream danger of perishing by drought : a magician undertook to procure water for them , and presently upon his incantations , an astonishing shower fell . iovianus pontanus reports , that when king ferdinand besieged the city suella , all the waters in the cisterns being dried up , the citizens had like to have lost their lives by the prevailing drought . the popish priests undertook by conjuration to obtain water . the magical ceremonies by them observed were most horrid and ridiculous . for they took an asse , and put the sacrament of the eucharist into his mouth , sang funeral verses over him , and then buried him alive before the church doors ; as soon as these rites , so pleasing to the devil were finished , the heavens began to look black , and the sea to be agitated with winds , and anon it rained , and lightned , after a most horrendous manner . smetius in his miscellanies , lib. 5. relates that a girl foolishly imitating the ceremonies of her nurse , whom she had sometimes seen raising tempests , immediately a prodigious storm of thunder and lightning hapned , so as that a village near lipsia was thereby set on fire ▪ this relation is mentioned by sennertus , as a thing really true . at some places in denmark , it is a common and a wicked practice to buy winds , when they are going to sea● if satan has so far the power of the air as to cause winds , he may cause storms also livy reports concerning romulus , that he was by a tempest of thunder and lightning transported no man knew whither , being after that never heard of . meurerus ( in comment meteorolog . ) speaketh of a man , that going between lipsia and torga , was suddenly carried out of sight by a thunder-storm , and never seen more . and the truth of our assertion , seems to be confirmed by one of those sad effects of lightning mentioned in the precedeing chapter . for i am informed that when matthew cole was killed with the lightning at north-hampton , the d●mon● which disturbed his sister ann cole ( forty miles distant ) in hartford , spoke of it ; intimating their concurrence in that terrible accident . the iewish rabbins affirm , that all great and suddain destructions are from satan , the angel of death . that he has frequently a● hand therein is past doubt . and if the fallen angels are able ( when god shall grant the● a commission ) to cause fearful and 〈◊〉 thunders , it is much more true concerning the good and holy angels , 2 king. 1. 14 , 〈◊〉 when the law was given at mount 〈◊〉 there were amazing thundrings and lightnings , wherein the great god saw meet to make use of the ministry of holy angels , act. 7. 53. gal. 3. 19. heb. 2. 2. some think that sodom was destroyed by extraordinary lightning . it s certain that holy angels had an hand in effecting that desolation , gen. 19. 13. we know that one night the angel of the lord smote in the camp of the assyrians an 185000. it is not improbable , but that those assyrians were killed with lightning : for it was with respect to that tremendous providence , that those words were uttered , who amongst us shall dwell with the devouring fire , isai. 33. 14. ecclesiastical history informs us that the iews being encouraged by the apostate iulian , were resolved to re-build their . temple ; but lightning from heaven consumed not only their work , but all their tools and instruments wherewith that cursed enterprize was to have been carried on , so was their design utterly frustrate . why might not holy angels have an hand in that lightning ? there occurs to my mind , a remarkable passage mentioned by dr. beard in his chapter about the protection of holy angels over them that fear god ( p. 443. ) he saith , that a certain man travelling between two woods in a great tempest of thunder and lightning , rode under an oak to shelter himself , but his horse would by no means stay under that oak , but whither his master would or no , went from that tree and stayed very quietly under another tree not far off ; he had not been there many minutes before the first oak was torn all to fitters with a fearful clap of thunder and lightning . surely there was the invisible guardianship of an holy angel in that providence . but though it be true , that both natural causes and angels do many times concurre when thunder and lightning , with the awful effects thereof , happen ; nevertheless , the supream cause must not be disackno●ledged . the eternal himself has a mighty hand of providence in such works . he thundreth with the voice of his excellency . among the greeks thunder was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the scripture calls it the voice of the lord. the god of glory thundereth . the voice of the lord is very powerful , the voice of the lord is full of majesty , the voice of the lord breaketh the cedars , the voice of the lord divideth the flames of fires : lightnings are also said to be the arrows of god , psal. 18. 14. upon which account the children of men ought to dread the hand of the highest therein . and the more for that all places in the habitable world are exposed unto dangers and destruction by this artillery of heaven ; though some parts of the earth are naturally subject thereunto more than others . acosta saith , that it seldom thunders about brasil ; but such lightnings are frequent there , as make the night appear brighter than the noon day . travell●rs report , that there are some snowy mountains in africa , on which the cracks of thunder are so loud and vehement , as that they are heard fifty miles off at sea. in some parts of tartaria , it will both snow and thunder at the same time . in the northern climates , there use to be vehement thunders , and men are often struck dead thereby ; in the province of terravara in spain , grows the wood for the cross , to which superstious papists attribute a power to preserve men from thunder . so did the gentiles of old , vainly think to secure themselves from heavens gun-shot , by carrying those things about them , which they supposed would be as amulets to defend them from all harm . the tents of the old emperors were made of seal-leather , because they imagined that the sea-calf could not be thunder-struck . tyberius wore a crown of lawrel upon his head , for that the philosophers told him that the lightning could not hurt the bay tree . r●diginus affirms the like concerning the fig-tree . but others declare that they have seen the laurel smitten and withered with the lightning : therefore the conimbricensian philosophers acknowledge this immunity to be fictitious . the like vanity is in their opinion , who suppose that the stone by philosophers called brontias ( i. e. ) the thunder-bolt will secure them from harm by lightning . to conclude , most miserable is the state of all christless sinners , who know not but that every thunder-storm which comes , may send them to hell in a moment . hi sunt qui trepidant & ad omnia fulgur● pallent , cum tonat , exanimes primo quoque murmure coeli . the psalmist alludes to a thunder● storm , when he saith , the lord will rain upon the wicked snares ( the lightning cometh suddenly , and taketh men as birds in snare before they think of it ) fire and brimstone ▪ and a tempest of horrors , psal. 11. 6. the atheism of epicurus of old , ( and of some i● these dayes ) who taught , that inasmuch 〈◊〉 thunder proceeds from natural causes , it is 〈◊〉 childish thing for men to have an awe upo● their hearts when they hear that voice , i say such atheism is folly and wickedness . for the great god maketh the way for the lightning of thunder ; nor does it ever miss or mistake its way , but alwayes lights where god has appointed it , iob 28. 26. he directs the lightning under the whole heaven , and unto the ends of the earth ; after it a voice roareth , that they may do whatsoever he commanded them upon the face of the world in the earth , iob 37. 3 , 12. yea , and good men should from this consideration be incited to endeavour that their garments be kept from defilement , and that they be alwayes walking with god , since they know not but that death may come upon them suddenly in such a way and by such means as this ; as to outward evils , there is one event to the righteous and to the wicked ; to him that sacrificeth & to him that sacrificeth not , as is the good so is the sinner . the examples mentioned in the proceding chapter do confirm it , since divers of those whom the thunder killed , were good men . and they that are in christ , and who make it their design to live unto god , need not be dismayed at the most terrifying thunder-claps , no more than a child should be afraid when he hears the voice of his loving father . notable is that passage related by mr. ambrose , in his treatise of angels ( p. 265. & by mr. clark , vol. 1. p. 512. ) a prophane man , who was also a persecutor of mr. bolton , riding abroad , it thundred very dreadfully ; at the which the man greatly trembled ; his wife , who was eminent for godliness being with him , asked , why he was so much afraid ? to whom he replied ; are not you afraid to hear these dreadful thunder claps ? no ( saith she ) not at all , for i know it is the voice of my heavenly father ; and should a child be afraid to hear , his fathers voice ? at the which the man was amazed , concluding with himself , these puritans have a divine principle in them , which the world seeth not , that they should have peace and serenity in their souls when others are filled with dismal fears and horrors . he thereupon went to mr. bolton , bewailing the wrong he had done him , begging his pardon and prayers , and that he would tell him what he must do that so his soul might be saved : and he became a very godly man ever after . this was an happy thunder-storm . chap. v. concerning things preternatural which have hapned in new-england . a remarkable relation about ann cole of hartford . concerning several witches in that colony . of the possessed maid at groton . an account of the house in newberry lately troubled with a daemon . a parallel story of an house at tedworth in england . concerning another in hartford . and of one in portsmouth in new-england lately disquieted by evil spitits . the relation of a woman at barwick in new-england molested with apparitions , and sometimes tormented by invisible agents . inasmuch as things which are praeternatural , and not accomplished without diabolical operation , do more rarely happen , it is pity but that they should be observed . several accidents of that kind have hapned in new-england ; which i shall here faithfully relate so far as i have been able to come unto the knowledge of them . very remarkable was that providence wherein ann cole of hartford in new-england was concerned . she was , and is accounted a person of real piety and integrity . nevertheless , in the year 1662. then living in her fathers house ( who has likewise been esteemed a godly man ) she was taken with very strange fits , wherein her tongue was improved by a daemon to express things which she her self knew nothing of . sometimes the discourse would hold for a considerable time . the general purpose of which was , that such and such persons ( who were named in the discourse which passed from her ) were consulting how they might carry on mischievous designs against her and several others , mentioning sundry wayes they should take for that end , particularly that they would afflict her body , spoil her name , &c. the general answer made amongst the daemons , was , she runs to the rock . this having been continued some hours , the d●mons said , let us confound her language , that she may tell n● more tales . she uttered matters unintel●igible . and then the discourse passed into a dutch-tone ( a dutch family then lived in the town ) and therein an account was given of some afflictions that had befallen divers ; amongst others , what had befallen a woman that lived next neighbour to the dutch family , whose arms had been strangely pinched in the night , declaring by whom ▪ and for what cause that course had been taken with her . the reverend mr. stone ( then teacher of the church in hartford ) being by , when the discourse hapned , declared , that he thought it impossible for one not familiarly acquainted with the dutch ( which ann cole had not in the least been ) should so exactly imitate the dutch-tone in the pronunciation of english. several worthy persons , ( viz. mr. iohn whiting , mr. samuel hooker , and mr. ioseph hains ) wrote the intelligible sayings expressed by ann cole , whilest she was thus amazingly handled . the event was that one of the persons ( whose name was greensmith ) being a lewd and ignorant woman , and then in prison on suspicion for witch-craft ) mentioned in the discourse as active in the mischiefs done and designed , was by the magistrate sent for ; mr. whiting and mr. haines read what they had written ; and the woman being astonished thereat , confessed those tings to be true , and that she and other persons named in this preternatural discourse , had had familiarity with the devil : being asked whether she had made an express covenant with him ; she answered , she had not , only as she promised to go with him when he called , which accordingly she had sundry times done ; and that the devil told her that at christmass they would have a merry meeting , and then the covenant between them should be subscribed . the next day she was more particularly enquired of concerning her guil●●especting the crime she was accused with . she then acknowledged , that though when mr. hains began to read what he had taken down in writing , her rage was such that she could have torn him in pieces , and was as resolved as might be to deny her guilt ( as she had done before ) yet after he had read awhile , she was ( to use her own expression ) as if her flesh had been pulled from her bones , and so could not deny any longer : she likewise declared , that the devil first appeared to her in the form of a deer or fawn , skipping about her , where with she was not much affrighted , and that by degrees he became very familiar , and at last would talk with her . moreover , she said that the devil had frequently the carnal knowledge of her body . and that the witches had meetings at a place not far from her house ; and that some appeared in one shape , and others in another ; and one came flying amongst them in the shape of a crow . upon this confession , with other concurrent evidence , the woman was executed ; so likewise was her husband , though he did not acknowledge himself guilty . other persons accused in the discourse made their escape . thus doth the devil use to serve his clients . after the suspected witches were either executed or fled , ann cole was restored to health , and has continued well for many years , approving her self a serious christian. there were some that had a mind to try whither the stories of witches not being able to sink under water , were true ; and accordingly a man and woman mentioned in an cole's dutch-toned discourse , had their hands and feet tyed , and so were cast into the water , and they both apparently swam after the manner of a buoy , part under , part above the water . a by-stander imagining that any person bound in that posture would be so born up , offered himself for trial , but being in the like maner gently laid on the the water , he immediately sunk right down . this was no legal evidence against the suspected persons ; nor were they proceeded against on any such account ; however doubting that an halter would choak them , though the water would not ; they very fairly took their flight , not having been seen in that part of the world since . whether this experiment were lawful , or rather superstitious and magical , we shall ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) enquire afterwards . another thing which caused a noise in the countrey , and wherein satan had undoubtedly a great influence , was , that which hapned at groton . there was a maid in that town ( one elizabeth knap ) who in the moneth of october , anno. 1671. was taken after a very strange manner , sometimes weeping , sometimes laughing , sometimes roaring hideously , with violent motions and agitations of her body , crying out money , money , &c. in november following , her tongue for many hours together was drawn like a semicircle up to the roof of her mouth , not to be removed , though some tried with their fingers to do it . six men were scarce able to hold her in some of her fits , but she would skip about the house yelling and looking with a most frightful aspect . december 17. her tongue was drawn out of her mouth to an extraordinary length ; and now a daemon began manifestly to speak in her . many words were uttered wherein are the labial letters , without any motion of her lips , which was a clear demonstration that the voice was not her own . sometimes words were spoken seeming to proceed out of her throat , when her mouth was shut . sometimes with her mouth wide open , without the use of any of the organs of speech . the things then uttered by the devil were chiefly railings and revilings of mr. willard ( who was at that time a worthy and faithful pastor to the church in groton . ) also the daemon belched forth most horrid and nefandous blasphemies , exalting himself above the most high. after this she was taken speechless for some time . one thing more is worthy of remark concerning this miserable creature . she cried out in some of her fits , that a woman , ( one of her neighbours ) appeared to her , and was the cause of her affliction . the person thus accused was a very sincere , holy woman , who did hereupon with the advice of friends visit the poor wretch ; and though she was in one of her fits , having her eyes shut , when the innocent person impeached by her came in ; yet could she ( so powerful were satans operations upon her ) declare who was there , and could tell the touch of that woman from any one 's else . but the gracious party thus accused and abused by a malicious devil , prayed earnestly with and for the possessed creature ; after which she confessed that satan had deluded her ; making her believe evil of her good neighbour without any cause . nor did she after that complain of any apparition or disturbance from such an one . yea , she said , that the devil had himself in the likeness and shape of divers tormented her , and then told her it was not he but they that did it . as there have been ●●veral persons vexed with evil spirits , so divers houses have been wofully haunted by them . in the year 1679 , the house of william morse in newberry in new-england , was strangely disquieted by a daemon . after those troubles began , he did by the advice of friends write down the particulars of those unusual accidents . and the account which he giveth thereof is as followeth ; on december 3. in the night time , he and his wife heard a noise upon the roof of their house , as if sticks and stones had been thrown against it with great violence ; whereupon ●e rose out of his bed , but could see nothing . lo●k●ng the doors fast , he returned to bed again . about midnight they heard an hog making a great noise in the house , so that the man rose again , and found a great hog in the house , the door being shut , but upon the opening of the door it ran●out . on december 8. in the morning , the●● were five great stones and bricks by an invisible hand thrown in at the west end of th● house while the mans wife was making the bed , the bedstead was lifted up from the floor , and the bedstaff flung out of the window , and a cat was hurled at her ; a long staff danced up and down in the chimney ; a burnt brick , and a piece of a weather-board were thrown in at the window : the man at his going to bed put out his lamp , but in the morning found that the saveall of it was taken away , and yet it was unaccountably brought into its former place . on the same day , the long staff but now spoken of , was hang'd up by a line , and swung to and fro , the man's wife laid it in the fire , but she could not hold it there , inasmuch as it would forcibly fly out ; yet after much ado with joynt strength they made it to burn . a shingle flew from the window , though no body near it , many sticks came in at the same place , only one of these was so scragged that it could enter the hole but a little way , whereupon the man pusht it out , a great rail likewise was thrust in at the window , so as to break the glass . at another time an iron crook that was hanged on a nail , violently flew up and down ▪ also a chair flew about , and at last lighted on the table where victuals stood ready for them to eat , and was likely to spoil all , only by a nimble catching they saved some of their meal with the loss of the rest , and the overturning of their table . people were sometimes barricado'd out of doors , when as yet there was no body to do it : and a chest was removed from place to place , no hand touching it . their keys being tied together , one was taken from the rest , & the remaining two would fly about making a loud noise by knocking against each other . but the greatest part of this devils feats were his mischievous ones , wherein indeed he was sometimes antick enough too , and therein the chief sufferers were , the man and his wife , and his grand-son . the man especially had his share in these diabolical molestations . for one vvhile they could not eat their suppers quietly , but had the ashes on the hearth before their eyes thrown into their victuals ; yea , and upon their heads and clothes , insomuch that they were forced up into their chamber , and yet they had no rest there ; for one of the man's shoes being left below , 't was filled vvith ashes and coals , and throvvn up after them . their light was beaten out , and they being laid in their bed with their little boy betvveen them , a great stone ( from the floor-of the loft ) vveighing above three pounds vvas throvvn upon th● mans stomach , and he turning it down upon the floor , it was once more thrown upon him . a box , and a board were likewise thrown upon them all . and a bag of hops was taken out of their chest , wherewith they were beaten , till some of the hops were scattered on the floor , where the bag was then laid , and left . in another evening , when they sat by the fire , the ashes were so whirled at them , that they could neither eat their meat , nor endure the house . a peel struck the man in the face . an apron hanging by the fire , was flung upon it , and singed before they could snatch it off . the man being at prayer with his family , a beesom gave him a blow on his head behind , and fell down before his face . on another day , when they were winnowing of barley , some hard dirt was thrown in , hitting the man on the head , and both the man and his wife on the back ; and when they had made themselves clean , they essayed to fill their half bushel but the foul corn was in spite of them often cast in amongst the clean , and the man being divers times thus abused was forced to give over what he was about . on ianuary 23 ( in particular ) the man had an iron pin twice thrown at him , and his inkhorn was taken away from him while he was writing , and when by all his seeking it he could not find it , at last he saw it drop out of the air , down by the fire : a piece of leather was twice thrown at him ; and a shoe was laid upon his shoulder , which he catching at , was suddenly rapt from him . an handful of ashes was thrown at his face , and upon his clothes : and the shoe was then clapt upon his head , and upon it he clapt his hand , holding it so fast , that somewhat unseen pulled him with it backward on the floor . on the next day at night , as they wer● going to bed , a lost ladder was thrown against the door , and their light put out ; and when the man was a bed , he was beaten with an heavy pair of leather breeches , and pull'd by the hair of his head and beard , pinched and scratched , and his bed-board was taken away from him ; yet more in the next night , when the man was likewise 〈◊〉 bed ; his bed-board did rise out of its place , notwithstanding his putting forth all hi● strength to keep it in ; one of his 〈◊〉 brought out of the next room into his bed ▪ and did prick him ; the clothes wherewith he hoped to save his head from blows we●● violently pluckt from thence . within a nig●●● or two after , the man and his wife received both of them a blow upon their heads , but it was so dark that they could not see the stone which gave it ; the man had his cap pulled off from his head while he sat by the fire . the night following , they went to bed undressed , because of their late disturbances , and the man , wife , boy , presently felt themselves pricked , and upon search found in the bed a bodkin , a knitting needle , and two sticks picked at both ends . he received also a great blow , as on his thigh , so on his face , which fetched blood : and while he was writing a candlestick was twice thrown at him , and a great piece of bark fiercely smote him , and a pail of water turned up without hands . on the 28 of the mentioned moneth , frozen clods of cow-dung were divers times thrown at the man out of the house in which they were ; his wife went to milk the cow , and received a blow on her head , and sitting down at her milking-work had cow-dung divers times thrown into her pail , the man tried to save the milk , by holding a piggin side-wayes under the cowes belly , but the dung would in for all , and the milk was only made fit for hogs . on that night ashes were thrown into the porridge which they had made ready for their supper , so as that they could not eat it ; ashes were likewise often thrown into the man's eyes , as he sat by the fire . and an iron hammer flying at him , gave him a great blow on his back ; the man's wife going into the cellar for beer , a great iron peel flew and fell after her through the trap-door of the cellar ; and going afterwards on the same errand to the same place , the door shut down upon her , and the table came and lay upon the door , and the man was forced to remove it e're his wife could be released from where she was ; on the following day while he was writing , a dish went out of its place , leapt into the pale , and cast water upon the man , his paper , his table , and disappointed his procedure in what he was about ; his cap jumpt off from his head , and on again , and the pot-lid leapt off from the pot into the kettle on the fire . february 2. while he and his boy were eating of cheese , the pieces which he cut were wrested from them , but they were afterwards found upon the table under an apron , and a pair of breeches : and also from the fire arose little sticks and ashes , which flying upon the man and his boy , brought them into an uncomfortable pickle ; but as for the boy which the last passage spoke of , there remains much to be said concerning him , an● a principal sufferer in these afflictions : for on the 18. of december , he sitting by his grandfather , was hurried into great motions and the man thereupon took him , and made him stand between his legs , but the chair danced up and down , and had like to have cast both man and boy into the fire : and the child was afterwards flung about in such a manner , as that they feared that his brains would have been beaten out ; and in the evening he was tossed as afore , and the man tried the project of holding him , but ineffectually . the lad was soon put to bed , and they presently heard an huge noise , and demanded what was the matter ? and he answered that his bed-stead leaped up and down : and they ( i. e. the man and his wife ) went up , and at first found all quiet , but before they had been there long , they saw the board by his bed trembling by him , and the bed-clothes flying off him , the latter they laid on immediately , but they were no sooner on than off ; so they took him out of his bed for quietness . december 29. the boy was violently thrown to and fro , only they carried him to the house of a doctor in the town , and there he was free from disturbances , but returning home at night , his former trouble began and the man taking him by the hand ▪ they were both of them almost tript into the fire . they put him to bed , and he was attended with the same iterated loss of his clothes . shaking off his bed-board , and noises , that he had in his last conflict ; they took him up , designing to sit by the fire , but the doors clattered , and the chair was thrown at him , wherefore they carried him to the doctors house , and so for that night all was well . the next morning he came home quiet , but as they were doing somewhat , he cried out that he was prickt on the back , they looked , and found a three-tin'd fork sticking strangely there ; which being carried to the doctors house , not only the doctor himself said that it was his , but also the doctors servant affirmed it was seen at home after the boy was gone . the boys vexations continuing , they left him at the doctors , where he remained well till awhile after , and then he complained he was pricked , they looked and found an iron spindle sticking below his back ; he complained he was pricked still , they looked , and found pins in a paper sticking to his skin ; he once more complained of his back , they looked , and found there a long iron , a bowl of a spoon , and a piece of a pansheard . they lay down by him on the bed , with the light burni●g , but he was twice thrown from them , and the second time thrown quite under the bed ; in the morning the bed was tossed about with such a creaking noise , as was heard to the neighbours ; in the afternoon their knives were one after another brought , and put into his back , but pulled out by the spectators ; only one knife which was missing seemed to the standers by to come out of his mouth : he was bidden to read his book , was taken and thrown about several times , at last hitting the boys grandmother on the head . another time he was thrust out of his chair and rolled up and down with out cries , that all things were on fire ; yea , he was three times very dangerously thrown into the fire , and preserved by his friends with much ado . the boy also made for a long time together a noise like a dog , and like an hen with her chickens , and could not speak rationally . particularly , on december 26. he barked like a dog , and clock't like an hen , and after long distraining to speak , said , there 's powel , i am pinched ; his tongue likewise hung out of his mouth , so as that it could by no means be forced in till his fit was over , and then he said 't was forced out by powel . he & the house also after this ●●d rest till the ninth of ianuary : at which time because of his intolerable ravings , and because the child lying between the man and his wife , was pulled out of bed , and knockt so vehemently against the bed-stead boards , in a manner very perillous and amazing . in the day time he was carried away beyond all possibility of their finding him . his grandmother at last saw him creeping on one side , and drag'd him in , where he lay miserable lame , but recovering his speech , he said , that he was carried above the doctors●house , and that powel carried him , and that the said powel had him into the barn , throwing him against the cart-wheel there , and then thrusting him out at an hole ; and accordingly they found some of the remainders of the threshed barley which was on the barn-floor hanging to his clothes . at another time he fell into a swoon , they forced somewhat refreshing into his mouth , and it was turned out as fast as they put it in ; e're long he came to himself , and expressed some willingness to eat , but the meat would forcibly fly out of his mouth ; and when he was able to speak , he said powel would not let him eat : having found the boy to be best at a neighbours house , the man carried him to his daughters , three miles from his own . the boy was growing antick as he was on the journey , but before the end of it he made a grievous hollowing , and when he lighted , he threw a great stone at a maid in the house , and fell on eating of ashes . being at home afterwards , they had rest awhile , but on the 19 of ianuary in the morning he swooned , and coming to himself , he roared terribly , and did eat ashes , sticks , rug-yarn . the morning following , there was such a racket with the boy , that the man and his wife took him to bed to them . a bed-staff was thereupon thrown at them , and a chamber pot with its contents was thrown upon them , and they were severely pinched . the man being about to rise , his clothes were divers times pulled from them , himself thrust out of his bed , and his pillow thrown after him . the lad also would have his clothes plucked off from him in these winter nights , and was wofully dogg'd with such fruits of devilish spite , till it pleased god to shorten the chain of the wicked daemon . all this while the devil did not use to appear in any visible shape , only they would think they had hold of ▪ the hand that sometimes scratched them ; but it would give them the slip . and once the man was discernably beaten by a fist , and an hand got hold of his wrist which he saw , but could not catch ; and the likeness of a blackmore child did appear from under the rugg and blanket , where the man lay , and it would rise up , fall down , nod & slip under the clothes when they endeavoured to clasp it , never speaking any thing . neither were there many words spoken by satan all this time , only once having put out their light , they heard a scraping on the boards , and then a piping and drumming on them , which was followed with a voice , singing revenge ! revenge ! sweet is revenge ! and they being well terrified with it , called upon god ; the issue of which was , that suddenly with a mournful note , there were six times over uttered such expressions as alas ! alas ! me knock no more ! me knock no more ! and now all ceased . the man does moreover affirm , that a seaman ( being a mate of a ship ) coming often to visit him , told him that they wronged his wife who suspected her to be guilty of witchraft ; and that the boy ( his grandchild ) was the cause of this trouble ; and that if he would let him have the boy one day , he would warrant him his house should be no more troubled as it had been ; to which motion he consented . the mate came the next day betimes , and the boy was with him until night ; after which his house he saith was not for some time molested with evil spirits . thus far is the relation concerning the daemon at william morse his house in newbery . the true reason of these strange disturbances is as yet not certainly known : some ( as has been hinted ) did suspect morse's wife to be guilty of witchcraft . one of the neighbours took apples which were brought out of that house and put them into the fire ; upon which they say , their houses were much disturbed . another of the neighbours , caused an horse-shoe to be nailed before the doors , & as long as it remained so , they could not perswade the suspected person to go into the house ; but when the horse-shoe was gone , she presently visited them . i shall not here inlarge upon the vanity and superstition of those experiments , reserving that for another place : all that i shall say at present is , that the daemons whom the blind gentiles of old worshipped , told their servants , that such things as these would very much affect them ; yea , and that certain characters , signs and charms would render their power ineffectual ; and accordingly they would become subject , when their own directions were obeyed . it is sport to the devils when they see silly men thus deluded and made fools of by them . others were apt to think that a seaman by some suspected to be a conjurer , set the devil on work thus to disquiet morse's family . or it may be some other thing as yet kept hid in the secrets of providence might be the true original of all this trouble . a disturbance not much unlike to this hapned above twenty years ago , at an house in tedworth , in the county of wilts in england , which was by wise men judged to proceed from conjuration . mr. mompesson of tedworth being in march 1661. at lungershall , and hearing a drum beat there , he demanded of the bailiff of the town what it meant , who told him , they had for some dayes been troubled with an idle drummer , pretending authority , and a pass under the hands of some gentlemen . mr. mompesson reading his pass , and knowing the hands of those gentlemen , whose names were pretended to be subscribed , discovered the cheat , and commanded the vagrant to put off his drum , and ordered a constable to secure him : but not long after he got clear of the constable . in april following , mr. momposson's house was much disturbed with knocking 's , and with drummings ; for an hour together a daemon would beat round-heads and cuckolds , the tattoo and several other points of war as well as any drummer . on november 5. the daemon made a great noise in the house , and caused some boards therein to move to and fro in the day time when there was an whole room full of people present . at his departure , he left behind him a sulphurous smell , which was very offensive . the next night , chairs walked up and down the room ; the childrens shoes were hurled over their heads . the minister of the town being there , a bed-staff was thrown at him , and hit him on the leg , but without the least hurt . in the latter end of december , 1662. they heard a noise like the jingling of money , the occasion of which was thought to be , some words spoken the night before , by one in the family ; who said that faires used to leave money behind them , and they wished it might be so now . in ianuary lights were seen in the house , which seemed blue and glimmering , and caused a great stiffness in the eyes of them that saw them . one in the room ( by what authority i cannot tell ) said , satan , if the drummer set thee a work give three knocks and no more , which was done accordingly . once when it was very sharp severe weather , the room was suddenly filled with a noisome smell , and was very hot though without fire . this daemon would play some nasty and many ludicrous foolish tricks . it would empty chamber-pots into the beds ; and fill porringers with ashes . sometimes it would not suffer any light to be in the room , but would carry them away up the chimney . mr. mompesson coming one morning into his stable , found his horse on the ground , having one of his hinder legs in his mouth , and so fastened there , that it was difficult for several men with a leaver to get it out . a smith lodging in the house , heard a noise in the room , as if one had been shoeing an horse , and somewhat come as it were with a pincers snipping at the smith's nose , most part of the night . the drummer was under vehement suspicion for a conjurer . he was condemned to transportation . all the time of his restraint and absence , the house was quiet . see mr. glanvil's collection of modern relations , p. 71. &c. but i proceed to give an account of some other things lately hapning in new-england , which were undoubtedly praeternatural , and not without diabolical operation . the last year did afford several instances , not unlike unto those which have been mentioned . for then nicholas desborough of hartford in new-england , was strangely molested by stones , pieces of earth , cobs of indian corn , &c. falling upon and about him , which sometimes came in through the door , sometimes through the window , sometimes down the chimney , at other times they seemed to fall from the floor of the chamber , which yet was very close ; sometimes he met with them in his shop , the yard , the barn , and in the field at work . in the house , such things hapned frequently , not only in the night but in the day time , if the man himself was at home , but never when his wife was at home alone . there was no great violence in the motion , though several persons of the family , and others also were struck with the things that were thrown by an invisible hand , yet they were not hurt thereby . only the man himself had once his arm somewhat pained by a blow given him ; and at another time , blood was drawn from one of his legs by a scratch given it . this molestation began soon after a controversie arose between desborough and another person , about a chest of clothes which the other said that desberough did unrighteously retain : and so it continued for some moneths ( though with several intermissions . ) in the latter end of the last year , when also the man's barn was burned with the corn in it ; but by what means it came to pass is not known . not long after , some to whom the matter was referred , ordered desberough to restore the clothes to the person who complained of wrong ; since which he hath not been troubled as before . some of the stones hurled were of considerable bigness ; one of them weighed four pounds , but generally the stones were not great , but very small ones . one time a piece of clay came down the chimney , falling on the table which stood at some distance from the chimney . the people of the house threw it on the hearth , where it lay a considerable time : they went to their supper , and whilest at their supper , the piece of clay was lifted up by an invisible hand , and fell upon the table ; taking it up , they found it hot , having lain so long before the fire , as to cause it to be hot . another providence no less remarkable than this last mentioned , hapned at portsmouth in new-england , about the same time : concerning which i have received the following account from a worthy hand . on iune 11. 1682. being the lords day , at night showers of stones were thrown both against the sides and roof of the house of george walton : some of the people went abroad , found the gate at some distance from the house , wrung off the hinges , and stones came thick about them : sometimes falling down by them , sometimes touching them without any hurt done to them , though they seemed to come with great force , yet did no more but softly touch them ; stones flying about the room the doors being shut . the glass-windows shattered to pieces by stones that seemed to come not from without but within ; the lead of the glass casements , window-bars , &c. being driven forcibly outwards , and so standing bent . while the secretary was walking in the room a great hammer came brusling along against the chamber floor that was over his head , and fell down by him . a candlestick beaten off the table . they took up nine of the stones and marked them , and laid them on the table , some of them being as hot as if they came out of the fire ; but some of those mark't stones were found flying about again . in this manner , abou● four hours space that night : the secretary then went to bed , but a stone came and broke up his chamber-door , being put to ( not lockt ) a brick was sent upon the like errand . the abovesaid stone the secretary lockt up in his chamber , but it was fetched out , and carried with great noise into the next chamber . the spit was carried up chimney , and came down with the point forward , and stuck in the back-log , and being removed by one of the company to one side of the chimney , was by an unseen hand thrown out at window . this trade was driven on the next day , and so from day to day , novv and then there would be some intermission , and then to it again . the stones vvere most frequent vvhere the master of the house vvas , vvhether in the field or barn , &c. a black cat vvas seen once vvhile the stones came , and vvas shot at , but she vvas too nimble for them . some of the family say , that they once savv the appearance of an hand put forth at the hall windovv , throvving stones tovvards the entry , though there vvas no body in the hall the vvhile : sometimes a dismal hollovv vvhistling vvould be heard ; sometimes the noise of the trotting of an horse , and snorting , but nothing seen . the man went up the great bay in his boat to a farm he had there , and while haling wood or timber to the boat he was disturbed by the stones as before at home . he carried a stirrup iron from the house down to the boat , and there left it ; but while he was going up to the house , the iron came jingling after him through the woods , and returned to the house , and so again , and at last went away , and was heard of no more . their anchor leapt over-board several times as they were going home and stopt the boat . a cheese hath been taken out of the press and crumbled all over the floor . a piece of iron with which they weighed up the cheese-press stuck into the wall , and a kittle hung up thereon . several cocks of english-hay mowed near the house , were taken and hung upon trees ; and some made into small whisps , and put all up and down the kitchin , cum multis aliis , &c. after this manner , have they been treated ever since at times ; it were endless to particularize . of late they thought the bitterness of death had been past , being quiet for sundry dayes and nights : but last week we●e some returnings again ; and this week ( aug. 2. 1682. ) as bad or worse than ever . the man is sorely hurt with some of the stones that came on him , and like to feel the effects of them for many dayes . thus far is that relation . i am moreover informed , that the daemon was quiet all the last winter , but in the spring he began to play some ludicrous tricks , carrying away some axes that were locked up safe . this last summer he has not made such disturbances as formerly . but of this no more at present . there have been strange and true reports concerning a woman now living near the salmon falls in barwick ( formerly called kittery ) unto whom evil spirits have sometimes visibly appeared ; and she has sometimes been sorely tormented by invisible hands : concerning all which , an intelligent person has sent me the following narrative . a brief narrative of sundry apparitions of satan unto and assaults at sundry times and places upon the person of mary the wife of antonio hortado , dwelling near the salmon falls : taken from her own mouth , aug. 13. 1683. in iune 1682. ( the day forgotten ) at evening , the said mary heard a voice at the door of her dwelling , saying , what do you here ? about an hour after , standing at the door of her house , she had a blow on her eye that settled her head near to the door-post , and two or three dayes after , a stone , as she judged about half a pound or a pound weight was thrown along the house within into the chimney , and going to take it up it was gone ; all the family was in the house , and no hand appearing which might be instrumental in throwing the stone . about two hours after , a frying-pan then hanging in the chimney was heard to ring so loud , that not only those in the house heard it , but others also that lived on the other side of the river near an hundred rods distant or more . whereupon the said mary and her husband going in a cannoo over the river , they saw like the head of a man new-shorn , and the tail of a white cat about two or three foot distance from each other , swimming over before the cannoo , but no body appeared to joyn head and tail together ; and they returning over the river in less than an hours time , the said apparition followed their cannoo back again , but disappeared at landing . a day or two after , the said mary was stricken on her head ( as she judged ) with a stone , which caused a swelling and much soreness on her head , being then in the yard by her house , and she presentl● entring into her house was bitten on both arms black and blue , and one of he● b●easts scratched ; the impressions of the teeth being like mans teeth , were plainly seen by many : whereupon deserting their house to sojourn at a neighbours on the other side of the river , there appeared to said mary in the house of her sojourning , a woman clothed with a green safeguard , a short blue cloak , and a white cap , making a profer to strike her with a fire-brand , but struck her not . the day following the same shape appeared again to her , but now arrayed with a gray gown , white apron , and white head-clothes , in appearance laughing several times , but no voice heard . since when said mary has been freed from those satanical molestations . but the said antonio being returned in march last with his family , to dwell again in his own house , and on his entrance there , hearing the noise of a man walking in his chamber , and seeing the boards buckle under his feet as he walked , though no man to be seen in the chamber ( for they went on purpose to look ) he returned with his family to dwell on the other side of the river ; yet planting his ground though he forsook his house , he hath had five rods of good log-fence thrown down at once , the feeting of neat cattle plainly to be seen almost between every row of corn in the field yet no cattle seen there , nor any damage done to his corn , not so much as any of the leaves of the corn cropt . thus far is that narrative . i am further informed , that some ( who should have been wiser ) advised the poor woman to stick the house round with bayes , as an effectual preservative against the power of evil spirits . this counsel was followed . and as long as the bayes continued green , she had quiet ; but when they began to wither , they were all by an unseen hand carried away , and the woman again tormented . it is observable , that at the same time three houses in three several towns should be molested by daemons , as has now been related . chap. vi. that there are daemons . and possessed persons . signs of such . some mad men are really possessed . notwithstanding many fabulous stories about witchcrafts . that there are witches proved by three arguments . that houses are sometimes troubled by evil spirits . witchcraft often the cause of it . sometimes by the devil without witchcraft ; ordered by providence as punishment for sin. the disturbance in waltons house further considered , with a parallel story . that the things related in the preceding chapter were undoubtedly praeternatural and diabolical . the sadduces of those dayes being like unto avic●nna , and averroes , and other atheistical philosophers in former times ; say that there are no spirits , and that all stories concerning them are either fabulous or to be ascribed unto natural causes . amongst many others , the learned voetius ( in disp . de operationibus daemonum ) has sufficiently refuted them . and as the experience of other ages and places of the world ; so the things which divine providence hath permitted and ordered to come to pass amongst our selves ( if the scriptures were silent ) make it manifest beyond all contradiction , that there are devils infesting this lower world. most true it is , that satan and all his wicked angels are limited by the providence of god : so as that they cannot hurt any man or creature , much less any servant of his , without a commission from him , whose kingdom is over all . it is a memorable passage , which chytraeus relateth concerning luther , that when he was sought after by his popish and implacable enemies ( being then hid by the duke of saxony ) they consulted with magicians that so they might find where luther absconded , but the wizzards confessed they could not discover him . undoubtedly the devils knew where luther hid himself ; only god would not suffer them to reveal it . nevertheless , the lord doth for wise and holy ends , sometimes lengthen the chain which the infernal lions are bound fast in . and as there are many tremendous instances confirming the truth hereof , so that of satan's taking bodily possession of men , is none of the least . sometimes indeed it is very hard to discern between natural diseases and satanical possessions ; so as that persons really possessed have been thought to be only molested with some natural disease , without any special finger of the evil spirit therein . fernelius ( de abditis rerum causis , lib. 2. cap. 16. ) speaketh of a certain young gentleman , that was taken with strange convulsions , which did surprize him at least ten times in a day . in his fits he had the use of his speech and reason free . otherwise his disease would have been judged no other than an ordinary epilepsy . much means was used by skilful physitians for his relief , but without success for three moneths together ; when all on a sudden , a daemon began to speak out of the miserable patient ; and that with not only latin but greek sentences , which the afflicted party himself had no knowledge of ; and the daemon discovered many secrets both of the physitians and of other persons that attended , deriding them for their vain attempts to cure a man whom he had the possession of . there are sundry authors ( in special balduinus in his cases of conscience , and darrel in his history of the seven possessed persons in lancashire ) who have endeavoured to describe and characterise possessed persons . and such particulars as these following are by them mentioned as signs of possession . 1. if the party concerned shall reveal secret things , either past or future , which without supernatural assistance could not be known , it argueth possession . 2. if he does speak with strange languages , or discover skill in arts and sciences never learned by him . 3. if he can bear burthens , and do things which are beyond humane strength . 4. uttering words without making use of the organs of speech , when persons shall be heard speaking , and yet neither their lips nor tongues have any motion , t is a sign that an evil spirit speaketh in them . 5. when the body is become inflexible . 6. when the belly is on a sudden puft up , and instantly flat again . these are thought to be certain arguments of an energumenical person . some other signs are mentioned by thyraeus ( de obsessis part 2. cap. 25 , 26. ) there are who conceive ( and that as they suppose upon scripture grounds : ) that men may possibly be daemoniacal , when none of those mentioned particulars can be affirmed of them . the excellently learned and judicious mr. mede , is of opinion , that the daemoniacks whom we read so frequently of in the new-testament , were the same with epilepticks , lunaticks , and mad men. the turks at this day have their mad men in great veneration , supposing them to be acted by a spirit , but they ( in that being themselves mad ) take it to be a good when as 't is an evil spirit that does operate in such persons . and that the iews of old did look upon maniacks to be possessed with an evil spirit , is evident from that expression of theirs , ioh. 10. 20. he hath a devil and is mad. moreover , we read of one , mat. 17. 15. that was lunatick , and did oft fall into the fire , and oft into the water . now that this lunatick person was a daemoniack is clear from ver . 18. where t is said , that iesus rebuked the devil and he departed out of him . and of the same person t is said , in luk. 9. 39 a spirit taketh him and teareth him . so beza and heinsius , in mat. 8. 16. & 17. 15. it has been commonly said that in christs time more persons were possessed with evil spirits than ever was known before or since ; but if that were so , the iews , and probably some historians would have noted it as a thing strange and extraordinary ; whenas we read of no such observation to be made on those times . and saith mr. mede , ( in his discourse on iohn 10. 20. ) if those possessed persons were not such as we now adayes conceive to be no other than mad men , the world must be supposed to be well rid of devils , which for my part i believe it is not . there is in special , a sort of melancholy madness , which is called lycanthropia , or lupina insania , h. e. when men imagine themselves to be turned into wolves or other beasts . hippocrates relates concerning the daughters of king praetus , that they thought themselves kine . wierus ( de praestigiis daemonum , l. 3. c. 21. ) speaketh of one in padua , that would not believe to the contrary but that he was a wolf : and of a spaniard , who thought himself a bear. euwichius ( and from him horestus ) writeth of a man that was found in a barn under the hay , howling and saying he was a wolf. the foolish rusticks , who surprized him , began to flay him , that so they might see if he had not hair growing on the inside of his skin .. forestus has many instances to this purpose . heurnius saith , that it is a disease frequent in bohemia and hungaria . no doubt but this disease gave occasion to pliny's assertion , that some men in his time were turned into wolves , and from wolves into men again . hence was ovid's fable of lycaon , and the tale of pausanias , being ten years a wolf , and then a man again . he that would see more instances , may read austin de civ . dei. l. 18. c. 5. burton of melancholly . pag. 9. they that are subject unto this malady , for the most partly hid all the day , and go abroad in the night , barking and howling at graves and in desarts . we may suppose that nebuchadnezzar was troubled with this disease . and that such persons are molested with a daemon is evident from luk 8. 27. with mark. 5. 3 , 4. the possessed person there spoken of was lycanthropos . there are that acknowledge the existence of spirits , and that the bodies of men are sometimes really possessed thereby ; who nevertheless will not believe there are any such woful creatures in rerum naturâ , as witches , or persons confoederate with the devil . i have read of a famous wizard , whose name was william de lure , that after he had laboured much in opposing their opinion , who think that there are men on earth joyned in an explicit confoederacy with the fiends of hell , was himself convicted and condemned for that crime which he designed to make the world believe that no man was or could be guilty of . i shall not suspect all those as guilty of witchcraft , nor yet of heresie , who call the received opinion about witches into question . there are four or five english writers , viz. mr. scot , ady , and of late wagstaff and webster , and another anonymous author ; who do with great vehemence affirm that never any did maintain that familiarity with the evil spirits , which is commonly believed . wierus ( otherwise a judicious author ) conceiveth that all those things supposed to be done by witches are done by the evil spirits themselves , without any confoederates . but he is sufficiently refuted by binsfieldius , bodinus , sennertus , and others . true it is , that many things have been looked upon as proceding from witchcraft , when it has not been so . the sympathies and antipathies of nature have sometimes been esteemed the effects of witchcraft . a sympathetical powder , made without any magical ceremonies has done strange things , so as that the artist which used it , has upon that account been suspected of witchcraft . a man may easily by such natural magick , as is described by porta , and by weckerus de secretis make the ignorant beheve he is a wizard . it is also true , that the world is full of fabulous stories concerning some kind of familiarities with the devil , and things done by his help , which are beyond the power of creatures to accomplish . what fables are there concerning incubi and succubae , and of men begotten by daemons ? no doubt but the devil may delude the fancy that one of his vassals shall think ( as the witch at hartford did ) that he has carnal and cursed communion with them , beyond what is real . nor is it impossible for him to assume a dead body , or to form a lifeless one out of the elements , and therewith to make his witches become guilty of sodomy . austin saith , they are impudent who deny this . but to imagine that spirits shall really generate bodies , is irrational . i am not ignorant , that that there have been men in the world ( more than one or two ) pretended to be thus begotten and born . thus doth niderius affirm concerning all the old inhabitants of the isle of cyprus . the like has been reported concerning arcturus , and concerning our british merlin . yea , the gentiles believed that homer , aeneas , hercules , and others were begotten by daemons ; whom thereupon they esteemed as semidei . and olympias the mother of alexander the great , supposed her self to be with child by iupiter hammon . when her husband king philip of macedon was absent from her , nectanebus ( an egyptian prince and a great magician ) sent her word that iupiter would embrace her , and that he would come to her such a night in the form of a dragon ; at the time appointed nectanebus himself by his magical impostures made olympias believe that a dragon was in the room , and so did himself do that which the deluded queen thought iupiter had done . i doubt not but that merlin and others imagined to come into the world not in the usual way , were the sons of daemons just as alexander was . it has been a received maxim , that though the devil may by his art produce insects and vermin ( to the generation whereof a seminal vertue is not alwayes necessary ) yet he cannot bring forth a perfect animal . how then is it consistent with reason , that he should produce a real man , who is of all animals the most perfect , and noble ? it is also extreamly fabulous , that witches can transform themselves or others into another sort of creatures , e. g. into horses , wolves , cats , mice , &c. carminibus circe socios mutavit ulyssis . a blind heathenish phansie : and yet stories of this nature have been generally believed ; and i have not without wonderment seen grave authors relating them , as if the things had been really so . but it is beyond the power of all the devils in hell to cause such a transformation ; they can no more do it than they can be the authors of a true miracle ( see horstius inst. med. disp. 3. exercit. 9. quest. 9. ) though i deny not but that the devil may so impose upon the imagination of witches as to make them believe that they are transmuted into beasts . sennertus ( in pract. med. l. 6. part 9. cap. 5. ) reports that a noble person , and one worthy of credit , gave him an account of a strange passage to this purpose , which himself was particularly acquainted with . the story is this ; a certain woman , being in prison on suspicion for witchcraft ; pretneding to be able to turn her self into a wolf , the magistrate before whom she was brought promised her , that she should not be put to death , in case she would then in his presence so transform her self . which she readily consented unto . accordingly she anointed her head , neck and arm-pits ; immediately upon which she fell into a most profound sleep , for three hours ; after which she suddenly rose up , declaring that she had been turned into a wolf , and been at a place some miles distant , and there killed first a sheep , and then a cow ; the magistrate presently sent to the place ; and found that first a sheep and then a cow had there been killed . wierus and baptista porta have divers stories to the same purpose . it is then evident , that the devil himself did that mischief , and in the mean time the witches who were cast into so profound a sleep by him , as that they could not by any noises or blows be awakened , had their phansies imposed upon by dreams and delusions according to the pleasure of their master satan . it must moreover , be sadly confessed , that many innocent persons have been put to death under the notion of witch-craft , whereby much innocent blood hath been shed . especially it hath been so in popish times and places . superstitious and magical wayes of trying wtiches have been a bloody cause of those murders . sometimes persons have been tried for witch-craft by hot , sometimes by cold water ( of which more in the eighth chapter of th●s essay ) sometimes by pricking them ; sometimes by sticking awls under their seats , sometimes by their ability , or otherwise to repeat the lords prayer . an irish witch which was tried at youghall , sept. 11. 1661. being by the court put upon repeating the fifth petition , alwayes left out the words forgive us our trespasses . another witch tried at taunton 1663. could not repeat the last petition , but though she was directed to say it after one that repeated it distinctly , would say lead us into temptation , and could never repeat it right , though she tried to do it half a score times . but judge archer did wisely admonish the jury , that they were not in the least measure to guid their verdict by that , since it was no legal evidence . the author of the advertisement to mr. glanvil's relations ( p. 171. ) saith that his curiosity led him to examine certain witches at the castle in cambridge , and that the most notorious witch of them all pleaded that she was no witch , because she was able to say the lords prayer and the creed , and though she was out in repeating the creed , and said the lords prayer right . but from such considerations as those which have been mentioned , wierus and some others not atheists but persons of worth , have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 run into an extream on the other hand , so as to question whether there were any persons really confoederate with the infernal spirits . nevertheless , that there have been such , the following arguments do manifest . 1. the argument by many insisted on from the scriptures is irrefragable . therein witch-crafts are forbidden . and we often read in the scripture of metaphorical bewitchings , nahum 3. 4. gal. 3. 1. which similitudes are undoubtedly taken from things that have a real existence in rerum natura . yea , the scripture makes particular mention of many that used those cursed arts and familiarities with the devil , e. g. iannes , and iambres , balaam , manasseh , simon , elymas . nor is the relation which the scripture giveth of the witch of endor , and the reasons from thence deduced , to prove the being of witches , sufficiently confuted by any of our late witch-advocate● . though ( as one speaketh ) some men to elude the argument from that instance , play more hocus-pocus tricks in the explication of that passage than the witch her self did in the raising deceased samuel . it is a poor evasion in those who think to escape the dint of this argument , by pretending that the witches and familiar spirits spoken of in the scripture , were only iuglers , or men that by legerdemain would do strange feats of activity . the divine law requires that such witches should be cut off by the sword of justice ; which may not be affirmed of every one that shall without any confoederacy with the devil play tricks of legerdemain . 2. experience has too often made it manifest that there are such in the world as hold a co respondence with hell. there have bin known wizards ; yea such as have taught others what ceremonies they are to use in maintaining communion with devils . trithemius his book de septem intelligentiis , and cornelius agrippa's books of occult philosophy , wherein too much of these nefandous abominations is described , are frequently in the hands of men . several other books there are extant , which do professedly teach the way of familiarity with daemons . the titles whereof , as also the names of the authors that have published them , i designedly forbear to mention , lest haply any one into whose hands this discourse may come , should out of wicked curiosity seek after them to the ruine of his soul. there are famous histories of several , who had their paredri or familiar spirits , some in one likeness , some in another , constantly attending them . thus had apollonius thyanaeus of old . and of later times mich. scot , and iosephus niger . likewise cardanus ( de subtilitate , lib. 19. p. 963. ) writeth , that his own father had such a familiar for thirty years together . so had christopher waganeer a familiar in the form of an ape for seven years attending him ; so had folpardus , which two were at last carried away body and soul by the devil ; unto whose service they had devoted their lives . there is also a true ( as well as a romantick ) story of faustus . the excellent camerarius in his horae subs●civae cent. 1. cap. 70. relateth strange things of him , which he received from those who knew faustus , and were ey-witnesses of his magical and diabolical impostures : he also had a familiar devil in form of a monk accompanying of him for the space of twenty four years . housdor●ius , and lonicer ad 2 praec . p. 167. speak of faustus . melancthon declares that he knew the man : so that naudeus is to be convinced of vanity , in denying that ever there was such a person in the world. in a word , it is a thing known , that there have been men who would discourse in languages , and reason notably about sciences which they never learned ; who have revealed secrets , discovered hidden treasures , told whither stolen goods have been conveyed , and by whom ; and that have caused bruit creatures , nay statues or images to speak , and give rational answers . the iews teraphims oftentimes did so : vide r. sol. iarchi in hos. 3. 4. selden de diis syriis . part 1. cap. 2. thom. contra gentes lib. 3. cap. 104. such things as these cannot be done by the help of meer natural causes . it must needs be then , that the practisers of them are in confoederacy with satan . 3. there have been many in the world , who have upon conviction confessed themselves guilty of familiarity with the devil . a multitude of instances this way are mentioned by bodinus , codron●hus , delrio , iacquerius , remigius , and others . some in this countrey have affirmed , that they knew a man in another part of the world , above fifty years ago , who having an ambitious desire to be thought a wise man ; whilest he was tormented with the itch of his wicked ambition , the devil came to him , with promises that he should quickly be in great reputation for his wisdom , in case he would make a covenant with him ; the conditions whereof were , that when men came to him for his counsel , he should labour to perswade them that there is no god , nor devil , nor heaven , nor hell ; and that such a term of years being expired , the devil should have his soul. the articles were consen●ed to . the man continuing after this to be of a very civil conversation , doing hurt to none , but good to many ; and by degrees began to have a name to be a person of extraordinary sagacity , and was sought unto far and near for counsel , his words being esteemed oracles by the vulgar . and he did according to his covenant upon all occasions secretly disseminate principles of athe●sm , not being suspected for a wizard . but a few weeks before the time indented with the devil was fulfilled ; inexpressible horror of conscience surprized him , so that he revealed the secret transactions which had passed betwixt himself and the devil . he would sometimes , with hideous roarings tell those that came to visit him , that now he knew that there was a god and a devil , and an heaven , and an hell. so did he die a miserable spectacle of the righteous and fearful judgement of god. and every age does produce new examples of those that have by their own confession made the like cursed covenants with the prince of darkness . in the year 1664 , several who were indicted at the assizes held at taunton in somersetshire , confessed that they had made an explicit league with the devil , and that he did baptise pictures of wax with oyl , giving them the names of those persons they did intend mischief unto . anno. 1678. one iohn stuart , and his sister annabil stuart , at the assizes held at paysley in scotland , confessed that they had been in confoederacy with the devil ; and that they had made an image of wax , calling it by the name of sr. george maxwel , sticking pins in the sides and on the breast of it . such an image with pins in it , was really found in the witches houses ; and upon the removal of it , the pins being taken out , sir george had immediate ease , and recovered his health . there is lately published ( by dr. horneck ) the history of the witches in sweden , by whose means that kingdom was fearfully plagued : upon examination they confessed their crime , & were executed in the year 1670. and no longer since than the last year , viz. on aug. 25. 1682. three women who were executed at exon in devonshire , all of them confessed that they had had converses and familiarities with the devil . but the instance of the witch executed in hartford , here in new-england ( of which the preceding chapter giveth an account ) considering the circumstances of that confession , is as convictive a proof as most single examples that i have met with . it is a vain thing , for the patrons of witches to think that they can sham off this argument , by suggesting that these confessions did proceed from the deluded imaginations of mad and melancholly persons . some of them were as free from distemperature in their brains , as their neighbours . that divers executed for witches have acknowledged things against themselves which were never so , i neither doubt or deny . and that a deluded phansie may cause persons verily to think they have seen and done these things which never had any existence , except in their own imaginations is indisputable . i fully concur with a passage which i find , in worthy dr. owen's late excellent discourse about the work of the spirit in prayer ( page 202. ) where he has these words : we find by experience that some have had their imaginations so fixed on things evil and noxious by satanical delusions , that they have confessed against themselves things and crimes that have rendred them obnoxious to capital punishment , whereof they were never really and actually guilty . this notwithstanding , that persons whose judgement and reason has been free from disturbance by any disease , should not only voluntarily acknowledge their being in cursed familiarities with satan , but mention the particular circumstances of those transactions , and give ocular demonstration of the truth of what they say , by discovering the stigmata made upon their bodies , by the devils hand : and that when more than one or two have been examined apart , they should agree in the circumstances of their relations , and yet that all this should be the meer effect of melancholly or phrensie , cannot without offering violence to reason and common sense be imagined . and as there are witches so many times they are the causes of those strange disturbances which are in houses haunted by evil spirits , such as those mentioned in the former chapter . instances concerning this may be seen in mr. glanvils collections , together with the continuation thereof ; published the last year by the learned dr. henry more . sometimes providence permits the devil himself ( without the use of instruments ) to molest the houses of some as a punishment for sin committed . most commonly either for the sin of murder . plutarch writes that the house of pusanias was haunted by an evil spirit after he had murdered his wife . many like instances , have been reported and recorded by credible authors . or else for the sin of theft . as for walton the quaker of portsmouth , whose house has been so strangely troubled , he suspects that one of his neighbours has caused it by witchcraft , she ( being a widow-woman ) chargeth him with injustice in detaining some land from her . it is none of my work to reflect upon the man , nor will i do it ; only if there be any late or old guilt upon his conscience it concerns him by confession and repentance to give glory to that god , who is able in strange wayes to discover the sins of men. i shall here take occasion to commemorate an alike notable scene of providence , which was taken notice of in another part of the world s●il . at brightling in sussex in england : the minister in that town ( viz. mr. ioseph bennet ) has given a faithful account of that strange providence , which is published by mr. clark in his examples , vol. 2. page 593 , &c. i shall relate it in his words , thus he writeth concerning it : anno christi 1659. there was at brightling an amazing providence , containing many strange passages . a wonderful hand of god , by what instrument or instruments soever ; which was , a fire strangely kindled , which burnt down a mans house , and afterwards kindled in another , to which the mans goods were carried , and to which , himself , and his wife , and his servant girl were removed ; and several things were thrown by an invisible hand , powerfully convincing , and thereby discovering the hypocrisie and theft of the man , and for a warning to others to take heed of the like . november 7. in the evening . the fire first kindled in this man's milk-house , and november 9. there was dust thrown upon this man and his wife , as they lay in bed together , and there was knocking several times and the same morning divers things were thrown about , and the fire again kindled in the milk-house , which was yet put out by the woman her self ; then it kindled in the eves of the house , in the thatch , which was put out by a man which was their next neighbour . that night as the man had a pot of beer in his hand , a stone fell into the pot : then did he set down the pot upon the table . when some men came to be with them that night , they were speaking how convenient it would be to have a tub filled with water , to stand ready , in case they should have occasion to use it , and as they were going out of the door to prepare it , the fire again kindled in the milk-house , and suddenly the whole house was on fire , but most of the goods and household-stuff were carried out and preserved : the fire was a strange fire , very white , and not singing their hands when they pulled the things out of it . the next day the houshold-stuff was carried to another house , wherein was a family : but those were to be in one end of the house , and the other , in the other end . but before the man and his wife went to bed , there was dust thrown upon them , which so troubled them , that the man having another man with them , and a candle and lanthorn in his hand , came up to me ( saith my author ) who was in bed , and asleep , but when i was awakened , i heard him say , the hand of god still pursues me , and so he intreated me to go down with him , and accordingly i and my brother went down , where we found them in the house , greatly troubled by reason of things that were thrown about , and some things were thrown presently after we came in . hereupon we went to prayer , and as i was kneeling down , dust was thrown upon me , but afterwards all was quiet , so long as we were at prayer . when we arose from prayer , i applied my self to the reading of a portion of scripture , which was psal. 91. the man standing by me , and holding the candle , but presently something did beat out the light ; whereupon the man said , that some body else must hold it . presently a knife was thrown at me , which fell behind me ; my brother said , he saw it come . then a chopping knife was thrown ( i think at the man's wife ) whereupon the man said , things are thrown at others for my sake . at length he fell upon his knees , and confessed that he had been an hypocrite , and a pilfering fellow , and that he had robbed his master , &c. and he was willing to separate the things which he had taken wrongfully from the rest , which he did accordingly ; laying forth several things which he said , were none of his , naming the persons from whom he had taken them : and as a great chest was carrying forth , trenchers , platters , and other things were thrown about in so dreadful a manner , that one not much noted for religion , said , pray you let us go to prayer ; and indeed that was our only refuge , so to go to god ; and so we spent our time as well as we could , in prayer , reading some portions of scripture , and singing of psalms : and though divers things were thrown , as a dish several times , so that once i had a smart blow on the cheek with a dish , and the man that lived in the house had his boots thrown at him , and a chopping knife twice , crabs out of a tub standing in the midst of the room , a fire brand though without fire , and an hammer thrown twice , and a bible . the man's wife who lived in the house , usually took up the things thus thrown ; yet still in time of prayer , all was quiet . in the morning after i had prayed ( before which prayer i was hit with a dish ) my brother and i came away , and as we were coming near home , we turned aside to speak with a friend , but before we got home , we heard that the house was on fire : hereupon they sent for me again , and in the mean time , they carried out their goods , pulled off the thatch , and quenched the fire ; yet ( as i heard ) it kindled again , and again , till all the man's goods were carried out : and when these people whose house was burnt down to the ground , together with all their goods , were removed into the field , all was quiet in this second house ; but somethings were thrown in the field ; and in the afternoon , when another minister and i went to them , some assured us that some things had been thrown . this was november 11. the night following some noise was heard among the houshold-stuff , as was testified to me . thus these poor creatures were distressed , their house was burned down , that to which they were removed several times fired , so that neither they nor their goods might stay any longer there , nor durst any other receive them : but they , with their goods were forced to lie in the open field for divers dayes and nights together ; being made a sad spectacle to all sorts of people that came far and near , to see and hear of the business . hereupon i sent to some neighbouring ministers , to joyn with us in keeping a fast on november 15. and four spent the time in prayer and preaching . the sermons were upon these texts , iob 11. 13. if thou prepare thine heart , and stretch out thine hands towards him : if iniquity be in thine hand , put it far away , and let not wickedness dwell in thy tabernacles . for then shalt thou lift up thy face without spot ; yea , thou shalt be stedfast , and shalt not be afraid , &c. amos 3. 6. shall a trumpet be blown in the city , and the people not be afraid ? shall there be evil in a city and the lord hath not done it ? luk. 13. 2 , 3. &c. suppose ye that these galileans were sinners above all the galileans , because they suffered such things ? i tell you nay : but except ye repent , ye shall all likewise perish : or those eighteen , &c. isai. 33. 14 , 15 , 16. the sinners in sien are afraid , fearfulness hath surprized the hypocrites . who among us shall dwell with devouring fire ? who among us shall dwell with everlasting burnings ? he that walketh righteously and speaketh uprightly : he that despiseth the gain of oppression , that shaketh his hand from holding bribes , that stoppeth his ears from hearing of blood , and shutteth his eyes from seeing of evil : he shall dwell on high . his place of desire shall be the munitions of rocks : bread shall be given him , his water shall be sure . the distressed persons attended diligently , and a great congregation was assembled . these providential dispensations were not ordinary ; yet there was a seeming blur cast , though not on the whole yet upon some part of it ; for their servant girl was at last found throwing some things : and she afterwards confessed that an old woman came to her , november 7. a little before these things come to pass , and told her that her master and dame were bewitched , and that they should hear a great fluttering about their house for the space of two dayes ; she said also , that the old woman told her , that she must hurl things at her master and dame , and withal bad her not to tell , for if she did the devil would have her : and she confessed that she hurled the fire-brand , an hammer , and an iron tack ; and said , that she did it because the old woman bad her , and said to her , that if she hurled things about the house it would be the better . but besides the throwing of the things about , there were other passages of providence very observable an remarkable . one house was at several times strangely fired , and notwithstanding the warning they had , at last quite burned down : and another house to whom they removed , greatly molested , and at length fired . besides the efficacy of prayer is most observable , for the encouragement of the duty , and god's omniscient and omnipotent providence wonderfully magnified , thus to discover the hypocrisie and theft of the man , and yet withall , graciously and mercifully delivering them . for though they were not wholly delivered when the fast was first appointed , yet after the fast they were fully freed , and not at all any more troubled in that manner . thus far is mr. bennets relation . that the things which have been related in the chapter immediately praeceding , came not to pass without the operation of daemons is so manifest , as that i shall not spend many words concerning it . though whether the afflicted persons were only possessed , or bewitched , or both , may be disputed . as for the maid at groton , she was then thought to be under bodily possession : her uttering many things ( some of which were diabolical railings ) without using the organs of speech , and being able sometimes to act above humane strength , argued an extraordinary & satanical operation . concerning the woman in berwick . evil spirits without being set on work by instruments , have sometimes caused the like molestation ; but commonly such things are occasioned by witchcraft . dr. balthasar han ( who was chief physitian to the prince elector of saxony ) relates concerning one of his patients : that in november 1634. she was to the amazement of all spectators , pricked and miserably beaten by an invisible hand ; so as that her body from head to foot was wounded , as if she had been whipped with thorns . sometimes a perfect sign of the cross was imprinted on her skin ; sometimes the usual configurations whereby astronomers denote the caelestial bodies , such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their conjunctions , and oppositions by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the characters used by chymists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ( in which sciences , though that be not usual for those of her sex , she was versed ) these characters would remain for several weeks after the invisible hand had violently impressed them on her body ; also a needle was thrust into her foot , which caused it to bleed . once she took the needle & put it into the fire ; & then an old woman to whom she had given some of her wearing linnen , appeared to her with a staff in her hand , striking her with a cruel blow , & saying give me my needle . at last the miserable patient by constant attendance to prayer and other religious exercises was delivered from her affliction . many instances of an alike nature to this , are to be seen in the writings of those that treat upon subjects of this kind . sometimes ( as voetius and others observe ) bodily possessions by evil spirits are an effect of witch-craft . examples confirming this , are mentioned by hierom , in the life of hilarion ; theodoret in his history of the fathers , and by anastasius . and there are more instances in sprenger , and in tyraeus de daemoniacis . it may be ann cole of hartford might be subject to both of these miseries at the same time . though she be ( and then was ) esteemed a truly pious christian ; such amazing afflictions may befall the righteous as well as the wicked in this world. the holy body of iob , that so his patience might be tried ; was sorely handled by satan . we read in the gospel of a daughter of abraham , whom satan had bound for eighteen years , luk. 13. 16. mary magdalen , and several others who had been molested and possessed by evil spirits , yet belonged to god , and are now in heaven . so might ann cole be a true christian , and yet be for a time under satan's power as hath been related . and that her malady was not a meer natural disease , is past all doubt , inasmuch as in those strange paroxysmes wherewith she was at times surprized , the tone of her discourse would sometimes be after a language unknown to her . lemnius indeed supposeth that melancholly humors may cause persons not only to divine , but to speak with strange tongues ; and forestus lib. 10. observat 19. ) does not contradict his opinion . but the unreasonableness of that phansie has been sufficiently evinced by sundry learned men. vide iohnston , thaumatograph , sect. 10. chap. 7. art. 1. la torr , disp. 27. how shall that be in the mouth which never was in the mind ; and how should that be in the mind , which never came there through the outward senses ? this cannot be without some supernatural influence . as when things destitute of reason , have given rational answers unto what hath been demanded of them ; it must needs have proceded from the operation of a supernatural agent . it is reported that one of the popes in way of pleasancy , saying to a parrat , what art thou thinking of ? the parrat immediately replied , i have considered the dayes of old , the years of antient times ▪ at the which , consternation fell upon the pope and others that heard the words , concluding that the devil spake in the parrat ▪ abusing scripture expressions ; whereupon they caused it to be killed . de la cerda speaketh of a crow , that did discourse rationally ; undoubtedly , it was acted by a caco-daemon : some write of achilles his horse , and that simon magus had a dog that would discourse with him ; yea , it is storied concerning the river causus , and the keel of ship argus ; and of many statues , that they have been heard speaking . the image of memnon in aegypt , as the rising sun shined upon its mouth began to speak . the image of iuno moneta , being asked if she would be removed to rome : replied , that she would . the image of fortune being set up , said rite me consacrastis . valer. maxim. lib. 1 capult . a gymnosophist in ethiopia caused an elm with a low and soft voice to salute apollonius . such things must needs be the operation of caco-daemons . the like is to be concluded , when any shall utter themselves in languages which they were never learned . it is not they but a spirit which speaketh in them . the noble man whom fernelius writeth of , was first known to be possessed by a daemon , inasmuch as many sentences uttered by him were greek , in which language the diseased person had no knowledge . a maid in frankford was concluded to be possessed , it that when in her fits , she could speak the high dutch language perfectly , though she never learned it . manlius writeth of a possessed woman , who used to speak latin , and greek to the admiration of all that heard it . i remember an honourable gentleman told me , that when he was at somers in france a woman there was possessed with a devil ; many learned divines , both protestants and papists discoursing with her ; she would readily answer them , not only in the french tongue , but in latin , greek or hebrew . but when one mr. duncan , after he had discoursed and received answers in more learned languages , spake to her in the british tongue , the daemon made no reply ; which occasioned great wonderment , and too much sporting about a sad and serious matter . chap. vii . concerning apparitions . that they are not so frequent in places where the gospel prevaileth as in dark corners of the earth . that good angels do sometimes visibly appear . confirmed by several histories . that caco-daemons oftentimes pretend to be good angels . that satan may appear in the likeness of holy men ; proved by notable instances . concerning the appearance of persons deceased . the procuring cause thereof is usually some sin committed . some late remarkable examples . of mens covenanting to appear after their death . it is an heavy judgement when places are infested with such doleful spectres . as yet no place , nor any person in new-england ( excepting the instances before mentioned ) have been troubled with aparitions : some indeed have given out , that i know not what spectres were seen by them ; but upon enquiry , i cannot find that there was any thing therein , more than phansie , and frightful apprehensions without sufficient ground . nevertheless , that spirits have sometimes really ( as well as imaginarily ) appeared to mortals in the world , is amongst sober men beyond controversie . and that such things were of old taken notice of , we may rationally conclude from that scripture , luk. 24. 37. where it is said , that the disciples were terrified and affrighted , and supposed that they had seen a spirit . it is observable , that such frightful spectres do most frequently shew themselves in places where the light of the gospel hath not prevailed . some have propounded it as a question worthy the inquiring into ; what should be the reason that daemons did ordinarily infest the gentiles of old , as also the east and west indians of later times , and that popish countries are still commonly and grievously molested by them ; but in england , and scotland , and in the united provinces , and in all lands where the reformed religion hath taken place , such things are more rare . popish authors do acknowledge that as to matter of fact it is really thus ; and the reason which some of them assign for it , is , that the devils are so sure of their interest in heretical nations , as that they pass over them , and come & molest papists , whom they are most afraid of losing . but they should rather have attributed it to the light of the gospel , and the power of christ going along therewith . iustin martyr , tertullian , and others observe that upon the first promulgation of the gospel , those diabolical oracles , whereby satan had miserably deceived the nations , were silenced ; in which respect the word of christ luk. 10. 17. was wonderfully fulfilled . the like may be said as to protestant being less imposed upon then popish nations , by deceitful daemons . it is moreover , sometimes very difficult to pass a true judgement of the spectres which do appear , whether they are good or evil angels , or the spirits of deceased men . that holy angels were frequently seen in old times , we are from the scriptures of truth assured . and that the angelical ministration doth still continue is past doubt , heb. 1. 14. but their visible appearance is less frequent than formerly . they do invisibly perform many a good office for the heirs of salvation continually . nor is it to be questioned , but they may still appear visibly , when the work which they are sent about cannot otherwise be performed . i would not reject as fabulous all those passages which are related by judicious authors referring to this subject . at a time when grynaeus , melancthon , and several other learned men were discoursing together at an house in spyres , there came a man of very grave and godly countenance into the house , desiring to speak with melancthon ; who going forth to him , he told him that within one hour some officers would be at that house to apprehend grynaeus , and therefore required melancthon to advise grynaeus to flee out of that city ; and having so spoken , he vanished out of sight . melancthon returning into the room , recounted the words of this strange monitor ; whereupon grynaeus instantly departed ; and he had no sooner boated himself upon the rhine , but officers came to lay hold of him . this story is mentioned by melancthon in his commentary upon dani●l . and he concludeth that the man who had appeared to him was indeed an angel , sent in order to grynaeus his being delivered from the bloody hands of them that sought his life . many instances like to this i could mention . but i shall only take notice of a strange providence which came to pass of late years ; the particulars whereof are known to some who i suppose may be still living . i find the history of the matter i intend in mr. clark's examples , vol. 2. page 18 , 19. it is in brief as followeth ; one samuel wallas of stamford in lincolnshire , having been in a consumption for thirteen years , was worn away to a very skeleton and lay bed-rid for four years . but april 7. 1659. being the lords day , about 6 h. p. m. finding himself somewhat revived , he got out of the bed , and as he was reading a book entituled , abraham's suit for sodom , he heard some body knock at the door . whereupon ( there being none then in the house but himself ) he took a staff in the one hand , and leaning to the wall with the other , came to the door , and opening it , a comely and grave old man of a fresh complexion , with white curled hair , entred ; and after walking several times about the room , said to him , friend , i perceive you are not well . to whom wallas replied , he had been ill many years , and that the doctors said his disease was a consumption , and past cure , and that he was a poor man , and not able to follow their costly prescriptions , only he committed himself and life into the hands of god , to dispose of as he pleased . to whom the man replied , thou sayest very well , be sure to fear god , and serve him ; and remember to observe what now i say to thee ; tomorrow morning go into the garden , and there take two leaves of red sage ▪ and one of blood-wort ; and put those three leaves into a cup of small beer , and drink thereof as oft as need requires ; the fourth morning cast away those leaves , and put in fresh ones , thus do for twelve dayes together ; and thou shalt find e're these twelve dayes be expired , through the help of god thy disease will be cured , and the frame of thy body altered . also he told him that after his strength was somewhat recovered , he should change the air , and go three or four miles off ; and that within a moneth he should find that the clothes which he had on his back would then be too strait for him : having spoken these things , he again charged samuel wallas to remember the directions given to him , but above all things to fear god , and serve him . wallas asked him , if he would eat anything ? unto whom he answered , no friend , the lord christ is sufficient for me . seldom do i drink any thing but what cometh from the rock . so wishing the lord of heaven to be with him , he departed . samuel wallas saw him go out of the door , and went to shut the door after him , at which he returned half way into the entry again , saying friend , remember what i have said to you , and do it , but above all fear god , and serve him . wallas beheld the man passing in the street , but none else observed him , though some were then standing in the doors opposite to wallas his house . and although it rained when this grave person came into the house , and had done so all that day , yet he had not one spot of wet or dirt upon him . wallas followed the directions prescribed , and was restored to his health within the dayes mentioned . the fame of this strange providence being noised abroad , sundry ministers met at stamford , to consider and consult about it , who concluded that this cure was wrought by a good angel , sent from heaven upon that errand . however it is not impossible , but that holy angels may appear , and visibly converse with some . yet for any to desire such a thing is unwarrantable , and exceeding dangerous . for thereby some have been imposed upon by wicked daemens , who know how to transform themselves into angels of light. bodinus hath a strange relation of a man that prayed much for the assistance of an angel ; and after that for above thirty years together , he thought his prayer was heard ; being often admonished of his errors by a caelestial monitor , as he apprehended , who once appeared visibly in the form of a child ; otherwhile in an orb of light. would sometimes speak to him when he saw nothing . yet some fear that this spirit which he took to be his good genius was a subtle cacodaemon . plato writeth concerning socrates , that he had a good genius attending him , which would still admonish him if he were about to do any thing that would prove ill or unhappy . the story of the familiarity which was between dr. dee and kellet , with the spirits which used to appear to them , is famously known . those daemons would pretend to discover rare mysteries to them , and at times would give them good advices in many things , so that they verily thought they had had extraordinary communion with holy angels , when as it is certain they were deceived by subtile and unclean devils , since the spirits they conversed with , did at last advise them to break the seventh commandment of the moral law. satan to insinuate himself and carry on a wicked design , will sometimes seem to perswade men unto great acts of piety . remigius ( and from him others ) write of a young man whose name was theodore maillot , unto whom a daemon appearing , advised him to reform his life , to abstain from drunkenness , thefts , uncleanness , and the like evils ; and to fast twice a week , to be constant in attendance upon publick worship , and to be very charitable to the poor . the like pious advice did another daemon follow a certain woman with , unto whom he appeared . could a good angel have given better counsel ? but this was satans policy , hoping that thereby he should have gained an advantage to take silly souls alive in his cruel snare . like as thieves upon the road will sometimes enter into religious discourse , that so their fellow-travellers may have good thoughts of them , and be the more easily dispoyled by them . and as the evil spirit will speak good words , so doth he sometimes appear in the likeness of good men , to the end that he may the more effectually deceive and delude all such as shall be so unhappy as to entertain converses with him . no doubt but that he knows how to transform himself into the shape of not only an ordinary saint , but of an apostle , or holy prophet of god , 2 cor. 11. 13 , 14. this we may gather from the sacred history of dead samuel's appearing to saul . some are of opinion that real samuel spake to saul , his soul being by magical incantations returned into his body , so divers of the fathers and school-men ; also mendoza , delrio , and other popish authors . of late m. glanvil and dr. windet , do in part favour that notion . but tertullian , and the author of the quest. and respons . which pass under the name of iustin martyr are of the judgement , that a lying daemon appeared to saul in samuel's likeness . our protestant divines generally are of this judgment . it was customary amongst the gentiles for magicians and necromancers to cause dead persons to appear , and they would bring whomsoever they were desired to call for . thus did a wizard by pompeys command , call a dead souldier , of whom he enquired of the event of the pharsalic war , vide lucan lib. 6. many examples to this purpose , are recorded in the histories of former times ; and mentioned by the old poets . those apparitions were cacodaemons , which feigned themselves to be the spirits of men departed . i see no cogent reason why we should not conclude the like with respect unto samuel's appearing unto saul . most certain it is , that the souls of holy men departed , are not under the power of devils , much less of magicians to bring them hither when they please . as for those that are gone into the other world , there is a gulf fixed , that if men would they cannot pass into this world again without leave , luk. 16. 26. if dives could not bring lazarus his soul out of abraham's bosome , how the witch of endor should be able to bring samuel's soul from thence i know not . lyra ( and from him others ) pretends that god then interposed and sent real samuel as he unexpectedly appeared to baalam , when imployed about his magical impostures . but i dare not believe that the holy god , or the true samuel would seem so far to countenance necromancie or psycomancy as this would be , should the soul of samuel really return into the world , when a witch called for him , saul desiring that it might be so . this opinion establisheth necromancy , the main principal upon which that cursed and lying art is built , being this , that it is possible for men to cause the souls of dead persons to be brought back again . this seeming samuel did not at all ascribe his appearance to the extraordinary providence of god , but rather to the devil , since he complained that saul had by the witch disquieted him . the appearing samuel was seen ascending out of the earth , whenas the true samuel would rather have appeared as descending from heaven . moreover the words of the witches , samuel , when he said , tomorrow thou and thy sons shall be with me , 1 sam. 29. 18. are hardly consistent with truth . nor is it likely , that the true samuel would preach nothing but desperation to saul , without so much as once exhorting him in a way of repentance , to endeavour that his peace might be made with that god whom he had provoked by his sins , v. p. martyr . in 1 sam. 28. p. 161 , 162. and voet. de spectris page 1006. this instance then , doth suffic●ently prove that satan may appear in the shape of an holy man. some acknowledge that he may do so as to persons that are dead , but that he cannot personate good and innocent men who are still living . it is by some reported , that mr. cotton did once deliver such a notion . nothing is more frequent , then for the judgment of worthy men to be misrepresented after they are gone , and not capable of clearing themselves . i know mr. cotton was a man of great reading , and of deep judgment . i shall therefore rather suppose that they who relate mr. cotton's opinion , did themselves mistake him , then believe that a man so learned and wise , would express himself , as some say he did . sure i am , that authentick historians mention examples to the contrary . memorable is that which lavater ( de spectris part. 1 cap. 19. p. mihi 86. ) hath testified , sc. that the praefect of zurick travelling abroad with his servant betimes in the morning , they saw an honest citizen committing nefandous villany , at the which being astonished , they returned back , and knocking at the citizens door , they found him in his own house , nor had he been abroad that morning , so that what the praefect and his servant beheld , appeared to be nothing else but a diabolical illusion ; a spiteful daemon designing to blast the credit , and take away the life of an innocent man. it is also reported by albertus granzius ( lib. 4. cap. 5. ) that kunegund the empress , was for some time thought to be guilty of adultery , by reason that a noble person was frequently seen going out of her chamber ; but it after appeared that the suspected noble person had not been there , only a daemon in his shape . i concern not my self , with the authentickness of that relation . the matter in hand is sufficiently confirmed by a thing that hapned more lately , and nearer home : for if any of the old puritans , who lived in colchester in england , fifty years ago , be yet surviving , they can doubtless remember the strange things which hapned to one mr. earl , a young man in those dayes . the devil did then frequently appear to him in the shape of some of his acquaintance , and would perswade him to three things . 1. that he should abstain from praying . 2. that he should not frequent church-meetings . 3. that he should never marry . but he did not hearken to these suggestions . the night wherein he was married , soon after he and his wife were bedded , the devil came into the room , and pulled two of his teeth out of his head , which put him to great pain ; whereupon he cried out , and when his friends came in , they found his mouth bloody , and used means to ease his pain . this mr. earl was afterwards for the space of ten years ever and anon assaulted by the devil , who under many appearances of his friends , did endeavour to seduce him . there were then two famous men ministers of those parts , viz. mr. iohn rogers of dedham , ( who was father to the late eminent mr. nathaniel rogers of ipswich in new-england ) and mr. liddal of colchester . with these mr. earl did converse for comfort and instruction ; but chiefly with mr. liddal , then whom there was not a man more eminent for godliness . it fell out once that the devil came to mr. earl in mr. liddal's shape , and as mr. earl's custom was , he did propose to the seeming mr. liddal his cases of conscience , but found that mr. liddal did not discourse after his ordinary rate , which made him suspect whether he was not imposed upon by a deceitful daemon . the next day going to mr. liddal's house , he enquired whether he was with him the day before , mr. liddal told him that he was not ; then said mr. earl it was my enemy in your shape . what a miserable man am i , that know not when i speak with my enemy or with my friend ? to which mr. liddal replied , if you would know when you speak with a spirit or with a man , remember and follow the advice of christ ; who when he appeared to his disciples after his resurrection , and they thought he had been a spirit , and were therefore troubled ; he said to them , handle me and see , for a spirit hath not flesh and bones as you see me have , luk. 24. 39. this advice mr. earl followed . for not long after the devil coming to him in mr. liddal's shape , he went to take hold on his arms , but could feel no substance , only a vanishing shadow . it seems that this mr. earl was once an athiest , that did not believe that there was either god or devil , & would often walk in solitary and dismal places , wishing for the sight of a spirit ; and that he was first assaulted by a devil in a church-yard . and though god mercifully gave him repentance yet he was miserably haunted with an evil spirit all his dayes . i find that mr. clark in his first vol. of examples , chap. 104. p. 510. hath some part of this strange providence , but he mentions not mr. earl's name . a gentleman worthy of credit affirmed this relation to be most certainly true , according to the particulars which have been declared . i have thought it therefore not unworthy the publication . there is another remarkable passage to this purpose , which hapned of later years , wherein the turkish chaous baptized at london , ianuary 30. a. d. 1658. was concerned . this chaous being alone in his chamber , 3. h. p. m. a person in the likeness of mr. dury , the minister with whom he did most ordinarily converse , came and sat by him . this seeming mr. dury told him , that he had waited with a great deal of patience as to the matter of his baptism ; and that himself had endeavoured by all means possible to procure it , to be performed with publick countenance ; and to that effect , had dealt with richard , and several of his counsel , but that now he perceived that it was in vain to strive or wait longer . and therefore advised him not to be much troubled at it , but setting his mind at rest , to leave these thoughts , and take up his resolution another way . when the chaous heard this discourse , being much perplexed in his spirit , he lifted up his hands and eyes to heaven , uttering words to this effect . o my lord iesus christ , what a miserable thing is this , that a true christian cannot be owned by other christians ; that one who believeth on thee cannot be baptized into thy name . when he had so spoken , looking down , he saw no body , the appearance of mr. dury being vanished , which was at first an amazement to him ; but recollecting himself , he began to rejoyce , as hoping that satan would be disappointed of his plot. about 8 h. at night , the true mr. dury met with the chaous who acquainted him with what hapned to him , so did he more fully understand how he had been imposed upon by satan . the mentioned instances , are enough to prove that the devil may possibly appear in the shape of good men , and that not only of such as are dead , but of the still living . it might as a further confirmation of the truth we assert , have been here noted , that the devil doth frequently amongst the papists visibly appear , pretending to be christ himself , as their own authors do acknowledge . they affirm , that he came in the shape of christ to pachomius and to st. martin . so hath he often appeared in the form of the virgin mary , whereby miserable souls have been seduced into gross idolatries . it is likewise reported , that when luther had spent a day in fasting and prayer , there appeared to him one seeming to be christ ; but luther said to him , away thou confounded devil , i will have no christ but what is in my bible , whereupon the apparition vanished . as for the spirits of men deceased , it is certain they cannot reassume their bodies , nor yet come to men in this world when they will , or without a permission from him , in whose hand they are . chrysostom in his second sermon concerning lazarus , saith that daemons would oftentimes appear , falsly pretending themselves to be the souls of some lately dead . he saith , that he himself knew many daemoniacks , that the spirits in them would feign the voices of men lately killed , and would discover the secrets of such persons , professing that they were the souls of those very men . but those were no other then devilish lies . upon which account men had need be exceeding wary what credit they give unto , or how they entertain communion with such spectres . i do not say that all such apparitions are diabolical . only that many of them are so . and as yet i have not met with any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the certain appearance of a person deceased , may be infallibly discerned from a meer diabolical illusion . the rules of judging in this case described by malderus are very fallible . as for the moving and procuring cause of such apparitions , commonly it is by reason of some sin not discoverable in any other way . either some act of injustice done , or it may be some murder committed . platina , nauclerus , and others relate , that pope benedict . 8. did after his death appear sitting upon a black horse before a bishop of his acquaintance , declaring the reason to be , in that he had in his life time nefariously consumed a great sum of money , which belonged to the poor . and there are fresh examples to this purpose lately published in the second edition of mr. glanvils sadducismus triumphatus . he there speaks of a man in guilford , unto whom belonged some copy-hold land , which was to descend to his children , he dying , leaving no child born , his brother took possession of the estate . so it hapned that the deceased man's wife conceived with child but a little before her husbands death , which after she perceived , by the advice of her neighbours , she told her brother in law how matters were circumstanced ; he railed upon her , calling her whore , and said he would not be fooled out of his estate so . the poor woman went home troubled , that not only her child should lose the land , but which was worse , that she should be thought an whore. in due time she was delivered of a son. some time after which , as her brother in law was going out of the field , his dead brother ( the father of the injured child ) appeared to him at the stile , and bid him give up the land to the child , for it was his right . the brother being greatly affrighted at this spectre , ran away , and not long after came to his sister , saying , she had sent the devil to him , and bid her take the land ; and her son is now possessed of it . the same author relates , that the wife of dr. bretton of deptford ( being a person of extraordinary piety ) did appear after her death . a maid of hers , whose name was alice ( for whom in her life time she had a great kindness ) married a near neighbour . as this alice was rocking her infant in the night , some one knocking at the door , she arose and opened it , and was surprized by the sight of a gentlewoman , not to be distinguished from her late mistriss . at the first sight she expressed great amazement , and said were not my mistress dead i should conclude you are she . the apparition replied , i am she which was your mistriss ; and withal added , that she had a business of great importance to imploy her in , and that she must immediately go a little way with her . alice trembled , and entreated her to go to her master , who was fitter to be employed than she . the seeming mistriss replied , that she had been in the chamber of him who was once her husband , but he was asleep ; nor had she any commission to awake him . alice then objected that her child was apt to cry vehemently , and should she leave it , some hurt might come to him . the apparition replied , the child shall sleep until you return . seeing there was no avoiding it ; alice followed her over the style into a large field , who said , observe how much of this field i measure with my feet , and when she had took a good large leisurly compass , she said , all this belongs to the poor ; it being gotten from them by wrongful means , and charged her to go and tell her brother , whose it was at that time , that he should give it up to the poor again forthwith as he loved her and his deceased mother . this brother was not the person that did this unjust act , but his father . she added , that she was the more concerned , because her name was made use of in some writing that related to this land. alice asked her how she should satisfie her brother that this was no cheat or delusion of her phansie ? she replied , tell him this secret which he knows that only himself and i am privy to , and he will believe you . alice promised her to go on this errand . she entertained her the rest of the night with divine discourse , and heavenly exhortations . but when the twilight appeared , the spectre said , i must be seen by none but your self , and so disappeared . immediately alice makes hast home , being thoughtful for her child , but found it as the spectre said , fast asleep in the cradle . that day she went to her master , the doctor , who amazed at the account she gave , sent her to his brother in law. he at the first hearing of alice's story , laughed at it heartily ; supposing her to be troubled with strange whimsies . but then she told him of the secret , which her appearing mistriss the gentleman's sister , had revealed ; upon which he presently changed his countenance , and told her he would give the poor their own , which accordingly he did , and they now enjoy it . d. bretton himself ( being a person of great sincerity ) gave a large narrative of his wives apparition , to several ; and amongst others to dr. whichcot . and this narrative was attested unto by mr. edward fowler , feb. 16. 1680. see mr. glanvil's collection of relations , p. 197. in the same book , p. 243. he relates concerning one francis taverner , that in september 1662. riding late at night from hilbrough in ireland there appeared to him one in the likeness of iames haddock , formerly an inhabitant in malone , where he died five years before . taverner asked him who he was ? the spectre replied , i am iames haddock ; you may call me to mind by this token , that about five years ago , i and two other friends were at your fathers house , and you by your fathers appointment brought us some nuts , therefore be not afraid . and told him if he would ride along with him he would acquaint him with a business he had to deliver to him . which taverner refused to do ; upon his going from the spectre , he heard hideous scrieches and noises , to his great amazement . the night after there appeared again to him , the likeness of iames haddock ; telling him , that the woman , who had been his wife , when living ; was now married unto one davis in malone ; and that the said davis and his wife wronged the son of iames haddock ; and that the will of haddock , who had given a lease to his son , was not fulfilled ; and therefore he desired taverner to acquaint them therewith , and to see his son righted . taverner neglected to deliver his message , whereupon the spectre appeared again unto him in divers formidable shapes , threatning to tear him in pieces , if he did not do as he was required . this made him leave his house where he dwelt in the mountains and remove to the town of belfast , where it appeared to him again in the house of one pierce , severely threatning of him . upon which taverner being much troubled in his spirit , acquainted some of his friends with his perplexity . they take advice from dr. downs , then minister in belfast . and mr. iames south , chaplain to the lord chichester , who went with taverner to the house of davis , and in their presence he declared to her , that he could not be quiet for the ghost of her former husband iames haddock , who threatned to tear him in pieces , if he did not tell her she must right iohn haddock her son by him , in a lease wherein she and davis her now husband had wronged him . two nights after the spectre came to him again , looking pleasantly upon him , asking if he had done the message ? he answered , he had . then he was told , he must do the like to the executors . the day following dr. ieremie taylor bishop of down , conner , and dromore , being to keep court at dromore ; ordered his secretary ( thomas alcock ) to send for taverner , who accordingly came , and was strictly examined . the bishop advised him , the next time the spectre appeared to him , to ask him these questions : when●● are you ? are you a good or a bad spirit ? where is your abode ? what station do you hold ? how are you regimented in the other world ? and what is the reason that you appear for the relief of your son in so small a matter , when so many widows and orphans are oppressed in the world , and none of their relations appear as you do to right them ? that night taverner lodged at my lord conways , where he saw the spectre coming over a wall ; and approaching near to him , asked if he had done his message to the executor also ? he replied , he had , and wondred that he should be still troubled . the apparition bid him not be afraid , for it would not hurt him , nor appear to him any more , but to the executor , if the orphan were not righted . taverners brother being by , put him in mind to propound the bishops questions to the spirit . which he did ; but the spectre gave no answer to them ; only seemed to crawl on his hands and feet over the wall again , and vanished with a melodious harmony . the pe●sons concerned about the lease ( much against their wills ) disposed of it for the use of haddock's son , only for fear lest the apparition should molest them also . thus concerning this . before i pass to the next relation , i cannot but animadvert upon what is here expressed , concerning the questions which the bishop would needs have propounded to , and resolved by this spectre . i am perswaded , that the apostle paul who speaks of a mans intruding into those things which he hath not seen , col. 2. 18. would hardly have given such counsel as the bishop did . one of his questions , ( viz. are you a good or a bad spirit ? ) seems to be a needless and impertinent enquiry . for good angels never appear in the shape of dead men ; but evil and wicked spirits have oftentimes done so . his other queries favour too much of vain curiosity . they bring to mind what is by that great historian thuanus ( lib. 130. page 1136. ) reported concerning peter cotten the jesuit , who having a great desire to be satisfied about some questions which no man living could resolve him in ; he applied himself to a maid who was possessed with a devil , charging the spirit in her to resolve his proposals . some of which were relating to this world , e. g. he desired the devil , if he could , to tell him when calvinism would be extinguished ; and what would be the most effectual means to turn the kingdome of england from the protestant to the popish religion . what would be the issue of the wars and great designs then on foot in the world ? other of his enquiries respected the old world , e. g. how noah could take the living creatures that were brought into the ark ? who those sons of god were that loved the daughters of men ? whether serpents went upon feet before adam's fall , &c. some of his questions respected the other world ; he would have the spirit to resolve him , how long the fallen angels were in heaven before they were cast down from thence ? and what is the most evident place in the scripture to prove that there is a purgatory ? who are the seven spirits that stand before the throne of god ? who is the king of the arch-angels ? where paradise is ? now let the reader judge whether d. taylors questions , when he would have the spectre resolve him , where is your abode ? what station do you hold ? how are you regimented in the other world ? &c. be not as curious as some of these of the jesuits . wise men thought it tended much to the disreputation of peter cotton when through his incogitant leaving the book wherein his enquiries of the daemon were written with a friend ; the matter came to be divulged . i cannot think that dr. taylors secretary his publishing these curiosities of his lord , hath added much to his credit amongst sober and judicious persons . there is a tragical passage related in the story of the daemon which for three moneths molested the house of mr. perreaud a protestant minister in matiscon . one in the room would needs be propounding needless questions for the devil to answer , though mr. perreaud told him of the danger in it . after a deal of discourse ; the devil said to him , you should have hearkened to the ministers good counsel , who told you that you ought not to ask curious questions of the devil , yet you would do it , and now i must school , you for your pains . presently upon which , the man was by an invisible hand plucked up by his thumb , and twirled round , and thrown down upon the floor , and so continued in most grievous misery . i hope then , that none will be emboldened from the bishops advice , to enquire at the mouth of devils or of apparitions , until such time as they know whether they are devils or no. but to pass on . that the ghosts of dead persons have sometimes appeared that so the sin of murder ( as well as that of theft ) might be discovered , is a ●●hing notoriously known . i shall only mention two or three examples for this ; and the rather because some who are very unapt to believe things of this nature , yet have given credit to those relations . two of the stories are recited by mr. webster in his book of witchcraft . he saith , ( p. 298. ) that about the year 1623. one fletcher of rascal , a town in the north-riding of yorkshire , a yeoman of a good estate married a woman from thornton brigs , who had formerly been naught with one ralph raynard , who kept an inn , within half a mile from rascal , in the high road betwixt york and thuske , his sister living with him ; this raynard continuing in unlawful lust with fletcher's wife , and not being content therewith , conspired the death of fletcher ; one mark dunn being made privy , and hired to assist in the murther ; which raynard and dunn accomplished upon may day , by drowning him , as they were travelling all three together , from a town called huby , and acquainted the wife with the deed , she gave them a sack , therein to convey his body , which they did , and buried it in raynard's back side , or croft , where an old oak had been stubbed up , and sowed mustard-seed in the place , thereby to hide it ; they then continued their wicked course of lust and drunkenness ; and the neighbours did much wonder at fletchers absence , but his wife excused it , and said , he was only gone aside for fear of some writs being served upon him , and so it continued till about iuly 7 th . after , when raynard going to topcliff-fair , and setting up his horse in the stable , the spirit of fletcher in his usual shape and habit , did appear unto him , and said , o ralph , repent , repent , for my revenge is at hand ; and ever after , until he was put in the goal the spirit seemed continually to stand before him , whereby he became sad and restless , and his own sister over-hearing his confession and relation of it to another person , did through fear of losing her own life , immediately reveal it to sr. william sheffield , who lived in rascal ; whereupon raynard , dunn , and the wife , were all three apprehended , and sent to the goal at york , where they were condemned and executed , near the place where raynard lived ; and fletcher was buried ; the two men being hung up in chains , and the woman burned under the gallows . i have recited this story punctually , as a thing that hath been very much fixed on my memory ( being then but young ) and a certain truth , i being ( with many more ) an ear-witness of their confessions , and eye-witness of their executions , and likewise saw fletcher when he was taken up , where they had buried him in his clothes , which were a green fustian doublet pinckt upon white , and his walking boots , and brass spurs , without rowels . thus mr. webster . again , the same author ( p. 308. ) relates that about the year 1632. there lived one walker , near chester , who was a yeoman of a good estate , and a widower ; he had a young kins-woman to keep his house , who was by the neighbours suspected to be with child , and was sent away one evening in the dark , with one mark sharp a collier , and was not heard of , nor little notice taken of her , till a long time after one iames grayham a miller , who lived two miles from walker's house , being one night alone very late in his mill , grinding corn , about twelve a clock at night , the doors being shut , there stood a woman in the midst of the floor , with her hair hanging down all bloody , and five large wounds in her head ; he was very much frighted , yet had the courage to ask her who she was , and what she wanted ? to whom she answered , i am the spirit of such a woman , who lived with walker , and being got with child by him , he promised to send me to a private place , where i should be well lookt to , till i was brought a bed , and well , and then i should come again and keep his house , and accordingly ( said the apparition ) i was one night late sent away with one mark sharp , who upon a moor , ( naming a place which the miller knew ) slew me with a pick ( such as men dig coals withal ) and gave me these five wounds , and after threw my body into a coal-pit hard by , and hid the pick under the bank , and his shoes and stockins being bloody , he endeavoured to wash them , but seeing the blood would not wash off , he left them there ; and the apparition further told the miller , that he must be the man to reveal it , or else she must still appear and haunt him . the miller returned home very sad , and heavy , but spake not one word of what he had seen , yet eschewed as much as he could to stay in the mill in the night without company , thinking thereby to escape the seeing this dreadful apparition ; but notwithstanding , one night when it began to be dark , the apparition met him again , and seemed very fierce and cruel , threatning him , that if he did not reveal the murder , she would continually pursue and haunt him ; yet for all this , he still concealed it , until st. thomas eve before christmas , when being soon after sun-set walking in his garden , she appeared again , and then so threatned and affrighted him , that he promised faithfully to reveal it the next morning : in the morning he went unto a magistrate , and discovered the whole matter , with all the circumstances , and diligent search being made , the body was found in a cole-pit , with five wounds in the head , and the pick , and shoes , and stockins yet bloody , and in every circumstance as the apparition had related to the miller● ▪ whereupon walker and mark sharp were both apprehended , but would confess nothing . at the assizes following , ( i think it was at durham ) they were arraigned , found guilty , and hanged ; but i could never hear that they confessed the fact. it was reported that the apparition did appear to the judge , or the fore-man of the jury , but of that i know no certainty . there are many persons yet alive that can remember this strange murder , and i saw and read the letter which was sent to serjeant hutton about it , from the judge before whom they were tried , which maketh me relate it with greater confidence . thus far we have mr. webster's relations . it is also credibly attested that a thing no less remarkable than either of the former , hapned but nine years ago at another place in england . the sum of the story as it is published in mr. glanvil's collection of relations , p. 172. is this : on the ninth of november 1674. thomas goddard of marlborough in the country of wilts , as he was going to ogborn , about 9. h. a. m. he met the apparition of his father in law edward avon , who had beed dead about half a year . he seemed to stand by the stile , which goddard was to go over . when he came near , the spectre spake to him with an audible voice , saying , are you afraid ? to whom he answered , i am , thinking of one who is dead and buried , whom you are like . to which the apparition replied , i am be ; come near me i will do you no harm ; to which goddard replied , i trust in him who hath bought my soul with his precious blood , you shall do me no harm . then the spectre said , how stand cases at home ? goddard askt what cases ? then it asked him , how doth william and mary ? meaning belike , his son william and his daughter mary , whom this goddard had married . and it said , what ? taylor is dead ; meaning as goddard thought , one of that name in london , who had married another of avon's daughters , and died in september before this . the spectre offered him some money , desiring it might be sent to his daughter that was lately become a widow ; but goddard answered , in the name of iesus christ i refuse all such money . then the apparition said , i perceive you are afraid , i will meet you some other time : so it went away . the next night about 7 h. it came and opened his shop-window , and looked him in the face , but said nothing . and the next night after as goddard went into his back-side with a candle light in his hand , but he being affrighted ran into his house , and saw it no more at that time . but on thursday november 12. as he came from chilton , the apparition met him again , and stood ( about eight foot ) directly before him , and said with a loud voice , thomas , bid william avon take the sword which he had of me , which is now in his house , and carry to the wood as we goe to alton to the upper end of the wood by the wayes side , for with that sword i did wrong above thirty years ago , & he never prospered since t was his . and do you speak with edward lawrence , and i desire you to pay him twenty shillings out of the money which you received of iames eliot at two payments ; for i borrowed so much money of edward lawrence , and said that i had paid him , but i did not pay it him . this money was received of iames eliot on a bond due to avon and goddard had it at two payments after avon had been dead several moneths . lawrence saith that he lent avon twenty shillings in money about twenty years ago , which was never paid him again . november 23. goddard did by order from the mayor of the town , go with his brother in law william avon , with the sword to the place where the apparition said it should be carried . and coming away thence goddard looking back saw the same apparition , whereupon he called to his brother in law , and said , here is the apparition of your father ; william replied , i see nothing , then goddard fell on his knees , and said , lord , open his eyes that he may see . but william said , lord grant i may not see it , if it be thy blessed will. then the ghost did to goddard's apprehension becken with his hand . to whom goddard said , what would you have me to do ? the apparition replied , take up the sword and follow me . to which he said , should both of us come ? or but one of us ? the spectre replied , thomas do you take up the sword. so he took it up and followed the apparition about ten poles into the wood . then the spectre coming towards goddard he stept back two steps ; but it said to him , i have a permission to you , and a commission not to touch you . then it took the sword , and wen● to the place at which before it stood , and pointed the top of the sword into the ground and said , in this place was buried the body of him whom i murdered in the year 1635. but it is now rotten and turned to dust. whereupon goddard said , for what cause did you murder him ? the seeming avon replied i took money from the man , and he contended with me , and so i murdered him . then goddard said , who was confederate with you in the murder ? the spectre answered , none but my self . what ( said goddard ) would you have me do in this thing ? the apparition replied , only to let the world know that i murdered a man , and buried him in this place , in the year 1635. then the spectre laid down the sword on the bare ground there , whereupon grew nothing , but seemed to goddard to be as a grave sunk in . all this while william avon remained where goddard left him , and said he saw no apparition , only heard goddard speak to the spectre , and discerned another voice also , making reply to goddard's enquiries , but could not understand the words uttered by that voice . the next day the mayor caused men to dig in the place where the spectre said the body was buried , but nothing could be found . these examples then , shew that the ghosts of dead men do sometimes appear , and that for such causes as those mentioned . there have been some in the world so desperate as to make solemn covenants with their living friends , to appear unto them after their death ; and sometimes ( though not alwayes ) it hath so come to pass . it is a remarkable passage which baronius relates concerning marsilius ficinus , and his great intimate michael mercatus . these two having been warmly disputing about the immortality of the soul , entred into a solemn vow , that if there were truth in those notions about a future state in another world , he which died first should appear to his surviving friend . not long after this , ficinus died. on a morning when mercatus was intent upon his studies , he heard the voice of ficinus his friend at his window with a loud cry , saying , o michael , michael , vera , vera sunt illa : o my friend michael , those notions about the souls of men being immortal they are true , they are true . whereupon , mercatus opened his window , and saw his friend marsilius ficinus , whom he called unto , but he vanished away . he presently sent to florence to know how ficinus did , and was informed that he died about the hour when his ghost appeared at mercatus his window . there are also later instances , and nearer home , not altogether unlike to this . for in mr. glanvil's late collection of relations , ( which we have had occasion more than once to mention . ) it is said , that dr. farrar and his daughter , made a compact , that the first of them which died , if happy , should after death appear to the surviver if possible ; his daughter with some difficulty consenting to the agreement . some time after , the daughter living then near salisbury , fell in labour , and having by an unhappy mistake a noxious potion given to her , instead of another prepared , suddenly died. that very night she appeared in the room where her father then lodged in london , and opening the curtains looked upon him . he had before heard nothing of her illness , but upon this apparition confidently told his servant that his daughter was dead , and two dayes after received the news . likewise one mr. watkinson , who lived in smithfield , told his daughter ( taking her leave of him , and expressing her fears that she should never see him more ) that should he die , if ever god did permit the dead to to see the living , he would see her again . now after he had been dead about half a year ; on a night when she was in bed but could not sleep , she heard musick , and the chamber grew lighter and lighter , she then saw her father by the bed-side . who said mall , did not i tell thee that i would see thee again ? he exhorted her to be patient under her afflictions , and to carry it dutiful towards her mother ; and told her that her child that was born since his departure should not trouble her long . and bid her speak what she would speak to him now , for he must go and she should see him no more upon earth , vid. glanvil's collections , p. 189 , 192. sometimes the great and holy god , hath permitted , and by his providence ordered such apparitions to the end that atheists might thereby be astonished and affrighted out of their infidelity . nam primus timor fecit in orbe deos. remarkable and very solemn is the relaon of the appearance of major sydenbam's ghost , mentioned in the book but now cited ( p. 181. ) it is in brief this . major george sydenham of delverton in somerset , and captain william dyke of skillgate in that county ; used to have many disputes about the being of god , and the immortality of the soul : in which point they continued unresolved . to issue their controversies , they agreed that he that died first should the third night after his funeral , between the hours of twelve and one , appear at a little house in the garden . after sydenham was dead , captain dyke repairs to the place appointed between them two . he acquainted a near kinsman , dr. thomas dyke with his design , by whom he was earnestly disswaded from going to that place at that time ; and was told , that the devil might meet him and be his ruine , if he would venture on in such rash attempts . the captain replied , that he had solemnly engaged , and nothing should discourage him ; accordingly betwixt twelve and one he went into the garden-house , and there tarried two or three hours , without seeing or hearing any thing more than what was usual . about six weeks after , captain dyke rides to eaton , to place his son a scholar there . the morning before he returned from thence , after it was light , one came to his bed-side , and suddenly drawing back the curtains , calls cap. cap. ( which was the term of familiarity which the major when living used to call the captain by ) he presently perceived it was his major , and replieth , what my major ! on the table in the room there lay a sword which the major had formerly given to the captain . after the seeming major had walked a turn or two about the room , he took up the sword , and drew it out , and not finding it so bright and clean as it ought , cap. cap. ( said he ) this sword did not use to be kept after this manner , when it was mine . he also said to the captain , i could not come to you at the time appointed , but i am now come to tell you , that there is a god , and that he is a very just and a terrible god , and if you do not turn over a new leaf , you will find it so . so did he suddenly disappear . the captain arose , and came into another chamber ( where his kinsman dr. dyke lodged ) but in a visage and form much differing from himself , his hair standing , his eyes staring , and his whole body trembling , telling with much affection what he had seen . the captain lived about two years after this , but was much altered in his conversation , the words uttered by his majors ghost , ever sounding in his ears . thus of that remarkable providence . i have not mentioned these things , as any way approving of such desperate covenants . there is great hazard attending them . it may be after men have made such agreements , devils may appear to them , pretending to be their deceased friends , and thereby their souls may be drawn into woful snares ▪ who knoweth whether god will permit the persons , who have thus confederated , to appear in this world again after their death , and if not then the surviver will be under great temptation unto atheism ; as it fell out with the late earl of rochester , who ( as is reported in his life , p. 16. by dr. burn●t ) did in the year 1665. enter into a formal ingagement with another gentleman , not without ceremonies of religion , that if either of them died , he should appear and give the other notice of the future state , if there were any . after this the other gentleman was killed , but did never appear after his death to the earl of rochester , which was a great snare to him , during the rest of his life . though when god awakened the earl's conscience upon his death-bed , he could not but acknowledge , that one who had so corrupted the natural principles of truth as he had , had no reason to expect that such an extraordinary thing should be done for his conviction . or if such agreement should necessitate an apparition , how would the world be confounded with spectres ? how many would probably be scared out of their wits ? or what curious questions would vain men be proposing about things which are ( and it is meet they should be ) hid from mortals . i cannot think that men who make such covenants ( except it be with very much caution , as i have heard that mr. knewstubs and another eminent person did ) are duely mindful of that scripture , deut. 29. 29. the secret things belong to the lord ; but those things which are revealed belong to us . moreover , such sights are not desirable . for many times they appear as forerunners of notable judgements at hand . i could instance out of approved history , how particular families have found that things of this nature , have come to them as the messengers of death . lavater in his book de spectris , and goulartius in his select history , say , that spectres are the harbingers of publick mutations , wars , and calamitous times . voetius in his disputation de peste , sheweth that sometimes the plague or strange diseases follow after such appearances . there was lately a very formidable apparition at meenen ▪ we are advised , that there did appear in that place , a person all in white , with a mitre on his head , being followed with two more in black ; after him came four or five squadrons , who drew up as if they intended to storm the town . the souldiers there refused to stand their centry , having been so affrighted as that some of them fell down in their posts . these spectres appeared every night in iune , 1682. how it is there since that , or what events have followed in that place , i know not ▪ but i find in credible authors , that oftentimes mischief and destruction unto some or other hath been the effect of apparitions . luther tells us of a shepherd ( of whom also he speaketh charitably ) that being haunted with a spirit ; the apparition told him , that after eight dayes he would appear to him again , and carry him away , and kill him ; and so it came to pass : the ministers whom the poor man acquainted with his sorrowful estate , advised him not to despair of the salvation of his soul , though god should suffer the devil to kill his body . i have read of threescore persons all killed at once by an apparition . george agricola giveth an account of twelve men , that as they were digging in the mines , a spectre slew them . some have been filled with such anxiety at the appearance of a spectre , that in one nights time the hair of their heads has turned white . lavater speaketh of a man , who one night meeting with an apparition , the terror of it caused such a sudden change in him , as that when he came home , his own children did not know him . we may then conclude that the witlings of this drolling age know not what they do , when they make themselves sport with subjects of this nature . i shall only add this further here , that from the things which have been related , it is evident that they are mistaken who suppose devils cannot appear to men except with some deformities whereby they are easily discovered . the nymphs which deluded many of old , when the world was buried under heathenism ; were daemons , presenting themselves in shapes very formose . vide martinit lexic . in verbo nymphae . chap. viii . several cases of conscience considered . that it is not lawful to make use of herbs or plants to drive away evil spirits . nor of words or characters . an objection answered . whether it be lawful for persons bewitched , to burn things or to nail horse-shoes before their doors , or to stop urin in bottles , or the like , in order to the recovery of health . the negative proved by several arguments . whether it be lawful to try witches by casting them into the water . several reasons evincing the vanity of that way of probation . some other superstitions witnessed against . the preceding relations about witchcrafts and diabolical impostures give us too just occasion to make enquiry into some cases of conscience , respecting things of this nature . and in the first place the quaere may be ; whither it is lawful to make use of any sort of herbs or plants to preserve from witchcrafts , or from the power of evil spirits ? the answer unto which is ; that it is in no wise lawful , but that all attempts of that nature are magical , and diabolical , and therefore detestable superstition . as appears 1. in that if the devils do either operate or cease to do mischief upon the use of such things it must needs be in that they are signs which give notice to the evil spirits what they are to do ; now for men to submit to any of the devils sacraments is implicitly to make a covenant with him . many who practise these ne●arious vanities little think what they do . they would not for the world ( they say ) make a covenant with the devil , yet by improving the devils signals , with an opinion of receiving benefit thereby , they do the thing which they pretend to abhor . for , 2. angels ( bad as well as good ) are by nature incorporeal substances . there are some authors who by a corporal substance intend no more but a real being ; so that the term is by them used in opposition to meer phantasms in that sence , none but sadduces will deny angels to be corporeal . and in that respect the antient doctors , tertullian and others call them corpora . but commonly a body is set in opposition to a meer spiritual substance , mat. 10. 28. heb. 12. 13. and thus it is certain that daemons are incorporeal , eph. 6. 12. they are frequently , not only by authors , but in the holy scripture stiled spirits , because of their being incorporeal . and thence it is that they are not visible or palpable or any way incurring the outward sences , luk. 24. 39. homer saith that when the ghost of anticlea appeared to ulysses , he attempted three times to embrace that image , but could feel nothing ; for it had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but as virgil expresseth it , tenues sine corporevitas . cajetan & vasquez affirm , that apparitions can at no time be felt . it is not to be doubted but that spirits may make use of vehicles , that are subject to the outward senses ; nevertheless , a meer spirit cannot be touched by humane hands . moreover , we read of a legion of daemons possessing one miserable body , luk. 8. 30. a legion is at least 6000 ; now if they were corporeal substances , it could not be that so many of them , should be in the same person at the same time . and if they are incorporeal substances , then it is not possible that herbs or any sensible objects should have a natural influence upon them , as they have upon elementary bodies . this argument is of such weight , as that porphyrius , & other heathenish authors who affirm that daemons are affected with smells , & with blood , &c. suppose them to have aereal bodies . so do some talmudical & cabalistical writers ; they hold that there are a middle sort of devils , made of fire and air , who live upon the liquidity of the air , and the smoke of fire , &c. these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . munster in his notes on lev. 17. does out of r. abraham , cite many passages to this purpose . but such iewish fables are so foolish , as that they need no confutation . and as the argument we have mentioned is a sufficient refutation of them that imagine a natural vertue to be in herbs , whereby evil spirits are driven away ; so may it be improved against their superstition , who suppose that fumes are of force to expel daemons . the author of the book of tobit chap. 6. tells a tale , that the heart and liver of a fish , if a smoke be made therewith , the devil will smell it , and then be forced to flee away from any one that shall be troubled with an evil spirit ; and that tobit following the counsel which raphael gave him about these matters , the devil was fain to run for it , as far as to the utmost parts of aegypt , chap. 8 , ver . 2 , 3. this passage , is so far from being divine , as that indeed it is prophane and magical . whereas the author saith , that whoever is troubled with an evil spirit , shall by that means ●ind relief , he does expresly contradict the son of god , who has taught otherwise , mat. 17. 21. mark 9. 28. and his ascribing such vertue to the heart of a fish , is as true as what cornelius agrippa saith , who affirms that the gall of a black dog will drive away evil spirits , and free from witchcrafts . and there is as much credit to be given to these things as to another iewish fable , viz. that the clapping of a cocks wings will make the power of daemons to become ineffectual ; yet that this fable hath obtained too much credit in the world is evident by words of prudentius , who saith , ferunt vagantes daemonas laetos tenebres noctium gallo canente exterritos sparsim timere & cedere . 3. god in his holy word has forbidden his people to imitate the heathen nations . he requires , that those who profess his name should not learn the way of the heathen● nor do after their manners , lev. 20. 23. ier. 10. 2. but to attempt the driving away of evil spirits by the use of herbs , fumes , &c. is an heathenish custom . whoso shall read proclus his book de sacrificio & magia , will see how the ethnicks taught , that smells and smokes would cause daemons to depart . and the like they believed ( and practised accordingly ) with respect unto several sorts of herbs . see sennertus med. pract. l. 6. part. 9. cap. 7. dioscorides being deceived with the doctrine of that great magician pythagoras , saith , that the sea-onion being hung in the porch of an house , will keep evil spirits from entring therein . in that book which passeth under the name of albertus magnus de mirabilibus mundi , ( though picus mirandula in his disputation about magick is so favourable as to think albertus was not the author of it ) but that the true author has abusively prefixed albertus his name ) there are many superstitious vanities of this nature ; which in times of popish darkness were received from the arabians and other heathenish worshippers of the devil . it is true , that the iews did some of them practise this kind of magick . iosephus ( antiq. lib. 8. cap. 2. ) confesseth that those of their nation ( in special one whose name was eleazar ) did by holding an herb ( viz. that called solomons seal ) to the noses of daemoniacks , draw the devils out of them . he speaketh untruly , in saying , that they learned such nefarious arts from solomon , for they had them from the heathen , who received them from the devil himself ; as is evident from another passage in the mentioned iosephus . in his history of the wars with the iews , lib. 7. cap. 25. he says , that there is a root by the iews , called baaras , which if a man pluck it up , he dieth presently ; but to prevent that they make bare the root , and then tye it with a string to a dog , who going away to follow his master , easily plucks up the root , whereupon the dog dieth , but his master may then without danger handle the root , and thereby fright the devils out of persons possessed with infernal spirits : whom he ( in that also following the heathen ) supposes to be the spirits of wicked men deceased . and that the iews received these curious or rather cursed arts from ethnicks , is manifest , inasmuch as pliny taught that the herb called aglaophotis had power to raise the gods , ( so did they call the devils whom they served . ) now that was the same herb with baaras ; for as delacampius , rainold , and others have observed , both name● have the same signification . so then the making use of herbs to fright away devils , or to preserve from the power of witches , is originally an heathenish custome , and therefore that which ought to be avoided and abhorred by those that call themselves christians . it is no less superstitious , when men endeavour by characters , words or spells , to charm any witches , devils or diseases . such persons do ( as fuller speaks ) fence them selves with the devils shield against the devils sword , agrippa in his books de occulta phi●osophia has many of these impious curiosities . but in his book of the vanity of sciences , chap. 48. he acknowledgeth that he wrote his other book of occult philosophy , when he was a young man , and bewails his iniquity therein , confessing that he had sinfully mispent precious time in those unprofitable studies . there is also an horrid book full of conjurations and magical incantations , which the prophane author hath ventured to publish under the name of king solomon : there cannot be a greater vanity than to imagine that devils are really frighted with words and syllables : such practices are likewise of diabolical and heathenish original . they that have read subjects of this nature , are not ignorant of what is related concerning the strange things done by the incantations of that famous wizard apollonius . the like has been also noted of the brackmanes of old , who were much given to such unlawful arts. it is still customary amongst the heathenish africans , by incantations to charm serpents ; which when they are in that way brought to them by the devil , they use with the blood of such serpents to anoint their weapons , that so they may become the more mortiferous . and that the like incantations were practised amongst the gentiles of old is evident from that verse of virgil , in his 8 eclog. frigidus in pratis cantando rumpiter anguis . as also by that of ovid in metam . lib. 7. viperias rumpi verbis & carmina fauces . yea , the holy scriptures intimate , that such diabolical practices were used by some in the dayes of old , those words of david , psal. 58. 4 , 5. imply no less , as our excellent rainold has with great learning and judgement evinced . it must be acknowledged that the notion which many have from austin taken up , as if serpents to avoid the power of charms , would lay one ear to the ground , and with their tails stop the other ear , is to be reckoned amongst vulgar errors ; nevertheless , that there were then charmers in the world , the mentioned ( as well as other ) scriptures notifie . moreover , those inchanters had their formulae , whereby they did imprecate the persons whom they designed hurt unto ; and the devil ( when the great and holy god saw meet to permit him ) would upon the using of those words go to work , and do strange things . hence livy speaks of the devotaria carmina used by wizards . the truth of this is also manifest from some passages in aeschines his oration against ctesiphon . and of this nature were balaams curses , desired by baalak , as enchantments against iacob , numb . 22. 6. & 23. 23. if it had not been a thing famously known , that baalam ( a black wizard ) did mischief others by his incantations , the king of moab would never have sent to him for that end . and as witchcrafts of this kind were frequent among the gentiles who kn●w not god ; so in a more especial manner amongst the ephesians before they were enlightened by the gospel of jesus christ. upon their conversion to the christian faith , as many as had used curious ( i. e. as the syriac translation rightly interprets magical ) arts , brought their books together and burned them before all men , acts 19. 19. which sheweth that ephesus did once abound with these heathenish superstitions . they pretended that they could by certain words cure diseases , eject devils , &c. hence it became a proverbial phrase , to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when magical spells and incantations were intended . hesychius mentions some of those charms being obscure & barbarous words ; such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. these words they would sometimes carry about with them , fairly written ; and then they were a sacrament for the devil to operate by . that insignificant word abr●dacara , is by sammonious mentioned as a magical spell ; which hobgoblin word the late miracle monger or mirabilarian stroaker , in ireland , valentin greatrix attempted to cure an ague by . porphyrius saith , that the egyptians had symbols , which serapis appointed them to use in order to the driving away d●mons . now he whom the egyptians called serapis , is by the greeks called pluto , and by the i●ws bel-zebub . and as the heathen learned such things from bel-zebub , so have the papists ( who are called gentiles in the scripture , rev. 11. 2. and well they may be so , since as to all manner of idolatry and superstition they gentilize ) from them learned to cure diseases , and drive away evil spirits by words and spells , exor●izations , &c. matthiolus reports that he knew a man that would and that without seeing the persons wounded , by charms heal those that were stung with deadly serpents ; and fernelius saith , that he has seen some curing a feaver only by muttering words , without the use of any natural means . not only professed heathen but papists , have by reciting certain verses , bin wont to cure other diseases . yea they have practised to free persons from the epilepsie ; by mentioning the names of the three kings of colon ( as the wise men which came from the east , are usually called ) hence are those celebrated verses : haec tria qui secum portabit nomina regum solvitur a morbo christi pietate caduco . it is too well known , that popish countries do still abound with such superstitious vanities as these mentioned . and as voetius ( in his dissertation de exorcismo ) truly tells them , the exorcizations of the papists are as like those of the heathen as milk is like to milk , or as one egg is like to another . i know that some popish authors ( who are more ingenious ) write against attempting the cure of diseases by words or charms . fernelius , benevenius and ( as i remember ) valesius disapprove of it . but few ( if any ) of them are against conjuring away evil spirits , by words , and i know not what formulae of their own , or rather of the devils inventing . one of them ( viz. hieronymus mengus ) having published a book filled with con●urations entituleth it , the scourge of devils . it adds to the abomination when men shall not only break the first and second commandment , but the third also , by making use of any of the sacred names or titles belonging to the glor●●●s god , or to his son jesus christ , as charms ; 〈◊〉 which nothing is more frequent amongst r●manists . to conclude , god in his word doth with the highest severity condemn all such practices , declaring not only that ●●chanters and charmers are not to be tolerated amongst his people ; but that all who do such things are an abomination to him , deut. 18. 10 , 11 , 12. the iews are wont to be extreamly charitable towards those of their own nation , affirming , that every israelite shall have a part in the world to come ; only they except such as shall by incantation heal diseases . there are some that practise such things in their simplicity , not knowing that therein they gratifie the devil . voetiu● in his disputation , de magia , p. 576. speak● of one that according to the vain conversation received by tradition from fo●e fathers would sometimes attempt things of this nature , but upon voetius his instructing him concerning the sin and evil which was there● in , the man durst never more do as formerly if this discourse fail into the hands of an● whose consciences tell them they have been guilty of the same iniquity ; god gran that it may have the same effect on them . it is a marvelous and an amazing thing , that in such a place as new-england , where the gospel hath shined with great power and glory , any should be so blind as to make attempts of t●●s kind ; yet some such i know there have been . a man in boston gave to one a sealed paper , as an effectual remedy against the tooth-ach , wherein were drawn several confused characters , and these words written , in nomine patris filii , & spiritus sancti , preserve thy servant , such an one . ( bodinus and others write of a convicted witch , whose name was barbary dore , that confessed she had often cured diseases , by using the like words unto those mentioned . ) not long since a man left with another in this town , as a rare secret a cure for the ague , which was this , five letters , viz. 〈…〉 , &c. were to be written successively on pieces of bread and given to the patient , on one piece he must write the word kalendant , and so on another the next day , and in five dayes ( if he did believe ) he should not fail of cure . these considerations have made me the more willing a little to inlarge upon the argument in hand . but before i proceed to handle the next case , it may not be amiss to answer that which seems the most considerable allegation against the arguments thus far insisted on . it is then by some objected that musick driveth away evil spirits . for when david took an harp and played with his hand , the evil spirit departed from saul , 1 sam. 16. 23. so that it seems the devils are driven away by sounds , and why not then by words , or fumes , or herbs ? ans● 1. it is confessed that satan does take great advantage from the ill humors and diseases which are in the bodies of men greatly to molest their spirits . especially it is true concerning melancholly , which has therefore been called balneum diaboli , the devils bath , wherein he delights to be stirring . 2. when bodily diseases are removed by the use of natural means , the matter upon which the evil spirit was wont to operate being gone , he does no more disturb and disquiet the minds of men as before that he did . the passive disposition in the body ceasing , the active affliction caused by the devil ceaseth also . rulandus writes of possessed persons who were cured by emetic medicines , clearing them of those melancholly humors , by means whereof the evil spirit had sometimes great advantages over them . this also po●p●natius does by many instances confirm . s●nn●rtus likewise has divers passages to the same purpose . also we see by frequent experience , persons strangely hurried by satan , have by the blessing of god upon the endeavou● of the physitian been delivered from those woful molestations . ferrarius , delrio , burgensis , and others , commenting on 1 sam. 16. conceive that the ingress and egress of evil s●irits depends upon the humors and dispositions of the body ; which assertion is not unive sally true : for sometimes the devil hath laughed at the physitians , who have thought by medicinal applications to dispossess him . examples for this may be seen in fernelius and codronchus . wherefore voetius in his disputation , de emergumenis , page 1025. speaketh cautiously and judiciously , in asserting that we may not suppose that the devils taking bodily possession of this or that person , depends wholly upon corporeal dispositions ; nevertheless that natural distempers sometimes are an occasion thereof . 3. it is also true that musick is of great efficacy against melancholly discomposures . this notwithstanding , there is no reason to conclude with mendozo , bodin , and others , that musick is so hateful to the devil , as that he is necessitated to depart when the pleasant sound is made . if that were so , how comes it to pass that appearing daemons do sometimes depart with a melodious sound ? or that in the conventicles of witches there is musick heard ? but la torr has notably confuted such imaginations . indeed the sweetness and delightfulness of musick has a natural power to lenifie melancholly passions . they say that pythagoras by musick restored a frantick man to his wits again . thus was saul's pensive spirit refreshed by david's pleasant harp , and when he was refreshed and well , the evil spirit which took advantage of his former pensiveness , upon his alacrity departed from him . so that it remains still a truth , that corporeal things have no direct physical influence upon infernal spirits , and that therefore for men to think that they shall drive away daemons by any such means is folly and superstition . i shall add no more in answer to the first quaere proposed . a second case , which we shall here take occasion to enquire into , is , whether it be lawful for bewitched persons to draw blood from those whom they suspect for witches , or to put urin into a bottle , or to nail an horse-shoe at their doors , or the like , in hopes of roc●vering health thereby ? ans. there are several great authors who have discovered and declared the evil of all such practices . in special voetius , sennertus , and our perkins disapprove thereof . there is another question much what of the same nature with this , viz. whether a bewitched person may lawfully cause any of the devils symbols to be removed in order to gaining health ? as suppose an image of wax in which needles are fixed , whereby the devil doth at the instigation of his servants , torment the diseased person whether this being discovered may be taken away , that so the devils power of operation may cease , and that the sick person may in that way obtain health again ? the affirmative of this quaestion is stiffly maintained by scotus , cajetan , delrio , malderus , and by popish authors generally . yet amongst them hesselius , estius , and sanchez , hold the negative . and so do all our protestant writers , so far as i have had occasion to observe . and although some make light of such practices , and others undertake to justifie them , yet it cannot justly be denied but that they are impious follies . for 1. they that obtain health in this way have it from the devil . the witch cannot recover them , but by the devils help . hence as it is unlawful to entreat witches to heal bewitched persons , because they cannot do this , but by satan , so is it very sinful by scratching , or burnings , or detention of urin , &c. to endeavour to constrain them to unbewitch any ; for this is to put them upon seeking to the devil . the witch does neither inflict nor remove the disease , but by the assistance of the devil ; therefore either to desire or force thereunto , is to make use of the devils help . the person th●s recovered cannot say , the lord was my heal●r , but the devil was my healer . certainly it were better for a man to remain sick all his dayes , yea ( as chrysostom speaks ) he had better die then go to the devil for health . hence 2. men and women have by such practices as these mentioned , black commerce and communion with the devil . they do ( though ignorantly ) concern and involve themselves in that covenant which the devil has made with his devoted and accursed vassals . for , whereas it is pleaded , that if the thing bewitched be thrown into the fire , or the urin of the sick stopped in a bottle , or an horse-shoe nailed before the door , then by vertue of the compact which is between the devil and his witches , their power of doing more hurt ceaseth ; they that shall for such an end so practise , have fellowship with that hellish covenant . the excellent sennertus argueth solidly , in saying , they that force another to do that which he cannot possibly do , but by vertue of a compact with the devil , have themselves implicitly communion with the diabolical covenant . and so is the case here . who was this art of unbewitching persons in such a way first learned of ? if due enquiry be made , it will be found that magicians and devils were the first discoverers . porphyrie saith , it was by the revelation of the daemons themselves that men came to know by what things they would be restrained from , and constrained to this or that : eujeb . praep . evan. l. 5. c. 7. dr. willet in ex. 7. quest. 9. to use any ceremonies in vented by satan , to attain a supernatural end , implies too great a concernment with him . yea , such persons do honour and worship the devil by hoping in his salvation . they use means to obtain health which is not natural , nor was ever appointed by god , but is wholly of the devils institution ; which he is much pleased with , as being highly honoured thereby . nay such practices do imply an invocation of the devil for relief , and a pleading with him the covenant which he hath made with the witch , and a declaration of confidence that the father of lies will be as good as his word . for the nefandous language of such a practice , is this : thou o devil , hast made a covenant with such an one , that if such a ceremony be used , thou wilt then cease to torment a poor creature that is now afflicted by thee . we have used that ceremony , and therefore now o satan we expect that thou shouldest be as good as they word which thou hast covenanted with that servant of thine , and cease tormenting the creature that has been so afflicted by thee . should men in words speak thus , what horrid impiety were it● therefore to do actions which import no less , is ( whatever deluded souls think of it ) great and hainous iniquity . 3. let such practitioners think the best of themselves , they are too near a kin to those creatures who commonly pass under the name of white witches . they that do hurt to others by the devils help , are called black witches : but there are a sort of persons in the world , that will never hurt any , but only by the power of the infernal spirits they will un-bewitch those that seek unto them for relief : i know that by constantius his law , black witches were to be p●nished , and white ones indulged : but m. perkins saith , that the good witch is a more horrible and detestable monster than the bad one . balaam was a black witch , and simon magus a white one . this later did more hurt by his cures , than the former by his curses . how persons that shall unbewitch others by putting u●●n into a bottle , or by casting excrements into the fire , or nailing of horse-shoes at mens doors , can wholly clear themselves from being white witches , i am not able to understand . 4. innocent persons have been extreamly wronged by such diabolical tricks . for sometimes ( as is manifest from the relation of the groton maid , mentioned in the fifth chapter of this essay ) the devil does not only himself inflict diseas●s upon men , but represent the visages of innocent persons to the phansies of the diseased , making them believe that they are tormented by them , when only himself does it . and in case they follow the devils direction , by observing the ceremonies which he has invented , hee 'l afflict their bodies no more . so does his malice bring the persons accused by him ( though never so innocent ) into great suspicion . and he will cease afflicting the body of one , in case he may ruin the credit of another , and withal endanger the souls of ●hose that hearken to him . if the devil upon scratchings , or burnings , or stoppings of urin , or the nailing of an horse-shoe , &c. shall cease to afflict the body of any , he does this either as being compelled thereto , or voluntarily . to imagine that such things shall constrain the evil spirit to cease afflicting , whether he will or no , is against all reason . but if he does this voluntarily , then instead of hurting their bodies , he does a greater mischief to souls . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the devil heals the body that he may wound the soul. he will heal them with all his heart , provided that he may but thereby draw men to look unto him for help , instead of seeking unto god alone , in the use of his own means , and so receive that honour ( the thing that he aspires after ) which is the lords due . how gladly will that wicked spirit heal one body upon condition that he may entangle many souls with superstition . and if men and women ( especially in places of light ) will hearken to him , it is a righteous thing with god to suffer it to be thus . it is past doubt that satan , who has the power of death , heb. 2. 14. has also ( by divine permission ) power to inflict , and consequently to remove diseases from the bodies of men . in natural diseases he has many times a great operation , and is willing to have them cured rather by the use of superstious then of natural means . it is noted in the germanic ephemeris for the year 1675. that a man troubled with a fistula , which the physitians by all their art could no way relieve ; a person that was esteemed a wizard undertook to cure him ; and applying a powder to the wound , within a few dayes the sick party recovered . the powder was some of the ashes of a certain woman who had been burnt to death for a witch . this was not altogether so horrid as that which is by authors worthy of credit reported to come to pass , in the days of pope adrian vi. when the plague raging in rome , a magician ( whose name was demetrius spartan ) caused it to be stayed by sacrificing a bull to the devil . see p. iovius histor. lib. 21. such power hath the righteous god given unto satan over the sinful children of men ; yea such a ruler hath he set over them as a just punishment for all their wickedness . his chief design is to improve that power which by reason of sin he hath obtained to seduce into more sin . and the holy god to punish the world for iniquity , often suffers the enemy to obtain his desires this way . what strange things have been done , and how have diseases been healed by the sign of the cross many times ? by which means satans design in advancing 〈◊〉 to the destruction of thousands of souls , has too successfully taken place . and this 〈◊〉 did he early and gradually advance amongst christians . i have not been able without astonishment to read the passages related by austin de civitate dei lib. 22. cap. 8. he there speaks of one innocentia , whom he calls a most religious woman , who having a cancer in her breast ; the most skilful physitians doubted of the cure . but in her sleep she was admonished to repair unto the font where she had been baptized , and there to sign that place with the sign of the cross , which she did , and was immediately healed of her cancer . in the same chapter , he reports that a friend of hesperius did from ierusalem send him some earth that was taken out of the place where our lord christ had been buried ; & that hesperius had no sooner received it but his house which before had been molested with evil spirits was rid of those troublesome guests . he giveth an account also , of strange cures wrought by the reliques of the martyrs . it was not ( he saith ) known where the bodies of protasius and gervas ( holy martyrs ) were buried ; but ambrose had it revealed to him in his sleep ; and a blind man approaching near unto th● bodies instantly received his sight . another was cured of blindness by the reliques of the martyr stephen . and a child playing abroad , a cart wheel run over him and bruised him , so that it was thought he would immediately expire ; but his mother carrying him into the house that was built to honour the memory of st. stephens life and health were miraculously continued . many other wonderful cures doth austin there mention , as done by stephen's reliques . but who seeth not that the hand of ioab was in all these things ? for by this means satan hath filled the world with superstition . the cross is worshipped ; the reliques of martyrs are adored ; the honour due to god alone is given to the creature . the same method has the grand enemy observed , that so he might bring that superstition of iconolatry or image worship , which is so provoking to the jealous god , into repute amongst christians . it would be endless to enumerate how many in popish countries have been cured of diseases which for their sins god hath suffered the devil to punish them with , by touching the image of this or that saint . nay , some whose bodies have been possessed with evil spirits , have in that way of superstition found relief ; in a more especial manner , when the image of the virgin mary hath been presented before persons possessed , the devil in them hath cried out , and shrieked after a fearful manner , as if he had been put to horrible torture at the sight of that image , and so hath seemed to depart out of the miserable creature molested by him ; and all this that so deluded papists might be hardened in their superstitious opinion of that image . many such devices hath satan to ensnare and ruin the souls of men. some report that the bodies of excommunicates in the greek churches at this day , are strangely handled by the devil , after death hath taken hold of them . m. ricaut in his relation of the present state of the greek churches , page 279. &c. saith that a grave kaloir told him that to his own certain knowledge , a person who fell under their church-censure , after he had been for some time buried , the people where his corps lay interred , were affrighted with strange apparitions , which they concluded arose from the grave of the accursed excommunicate , which thereupon was opened , and they found the body uncorrupted , and replete with blood , the coffin furnished with grapes , nuts , &c. brought thither by infernal spirits . the kaloirs resolved to use the common remedy in those cases , viz. to cut the body in several parts , and to boyl it in wine , as the approved means to dislodge the evil spirit , but his friends intreated rather that the sentence of excommunication might be reversed , which was granted . in the mean time prayers , and masses , and offerings were presented for the dead , and whilst they were performing these services , on a sudden was heard a rumbling noise in the coffin of the dead party . which being opened , they found the body consumed and dissolved into dust , as if it had been interred seven years . the hour and minute of this dissolution being compared with the date of the patriarchs release when signed at constantinople , was found exactly to agree with that moment . if there be truth in this relation , 't is a dreadful evidence of satans reigning amongst a superstitious people , who nevertheless call themselves christians ; and that he does by such means as these keep them under chains of darkness still . the devil hath played such reax as these are , not only amongst christians but amongst the gentiles of old . for titus latinus was warned in his sleep that he should declare unto the senate that they must reniew that stage-plays ; he neglecting to deliver his message , was again by the same daemon spoken unto in his sleep● and severely reproved for his omission , and his son died . still persisting in his omission the daemon again cometh to him , so that he was surprized with an acute and horrible disease . hereupon by counsel of his friends , he was carried in his bed into the senate , and as soon as he had declared what he had seen , his health was restored , that he returned home upon his feet : the issue was , stage-plays were more in fashion than ever before . augustin de civitate dei , lib. 4. cap. 26. learned men are not ignorant that strange● cures were effected amongst the heathen by the use of talismans , or images ; of which inventions zoroaster ( the father of magicians ) is supposed to be the first author . it is reported that virgil made a brazen fly , and a golden horse-leach , whereby flies were hindred from coming into naples , and the horse-leaches were all killed in a ditch . thus doth beelzebub draw miserable men into superstition . and although i am upon a serious subject , and my design in writing these things ; that is so i might bear witness against the superstition , which some in this land of light have been found guilty of ; and that ( if god shall bless what has been spoken to convince men of the error of their way ) the like evils may no more be heard of amongst us ; this notwithstanding ; it may not be improper here to recite some facetious passages , which i have met with in hemmingius his discourse , de superstitione magica , since they are to my present purpose , as discovering what delight the infernal spirits take in drawing men to make use of superstitious means for the recovery of health unto their bodies . the learned author mentioned , reports , that as he was instructing his pupils in the art of logic , he had occasion to recite a couple of verses consisting of nine hobgoblin words , fecana , cajeti , daphenes , &c. adding by way of joke , that those verses would cure a feaver , if every day a piece of bread were given to the sick person , with one of these words written upon it . a simple fellow that stood by , thought hemmingius had been in earnest in what he spoke , and not long after having a servant that fell sick of a feaver , he gave him the first day a bit of bread , with a paper wherein fecana was written , and so on for six dayes until he came to the word gebali ; and then on a sudden his servant was well again . others seeing the efficacy of the amulet did the like , and many were cured of feavers thereby . in the same chapter , p. 908. hemingius writeth of a knavish scholar , that a certain woman repairing to him for help , who was excedingly troubled with sore eyes , promising him a good reward for his cure , the knave , though he had no skill , yet for lucre sake , he promised to effect the cure ; and in order thereto taketh a piece of paper , and maketh therein characters , unto which he never saw the like before , only then devised them , and writeth in great letters these abominable words , diabolus eruat tibi oculos , & foramina stercoribus impleat . ( the papists say that their saint francis caused the devil to depart out of a possessed person by using an alike bruitish expression . ) he folded up the paper in a cloth , requiring the diseased party to wear it about her neck , which she did and her disease was healed . after two years , being desirous to know what was in the paper , she caused it to be opened and read ; and being greatly offended and inraged at this indignity , cast the paper away , immediately upon which her sore eyes returned again . without doubt then , the devils design in this cure , was to● encourage the prophane impostor to endeavour the removal of diseases by like superstitious and wicked practices , whereby his own and the souls of others unto whom he should impart the mystery , would be endangered . the like is to be affirmed concerning attempts to heal diseases , by scratching suspected witches , or stopping urin in bottles , nailing of horse ●shoes , &c. it may be the time will come , when they that have been thus foolish , will feel their own consciences smiting them for what they have done . let them remember the example of that gracious and famous gentlewoman , mrs. honeywood ; the occasion of whose sorrowful and doleful desertion , was , in that having a child sick , she asked counsel of a wizard about its recovery . certainly , it is better for persons to repent of sin the procuring cause of all affliction , and by the prayer of faith to betake themselves to the lord jesus , the great physitian both of body and soul , and so to wait for healing in the use of lawful means , until god shall see meet to bestow that mercy on them ; i say this is better , than to follow such dark methods as those declared against , wherein if they have found any success , they may fear it is in wrathful judgment unto them or theirs . some observe that persons who receive present healing in such unlawful wayes , usually come to unhappy ends at last . let me then conclude the answer unto the case propounded with the words which th angel bid the prophet elijah speak to ahaziah's messengers , 2 king. 1. 3. is it because there is no god in israel , that you go to baalzebub the god of ekron ? there is another case of conscience which may here be enquired into , viz. whether it be lawful to bind persons suspected for witches , and so cast them into the water , in order to making a discovery of their innocency or guiltiness ; so as that if they keep above the water , they shall be deemed as confoederate with the devil , but if they sink they are to be acquitted from the crime of witchcraft . as for this way of purgation it cannot be denied but that some learned men have indulged it . king iames approveth of it , in his discourse of witch-craft b. 3. chap. 6. supposing that the water refuseth to receive witches into its bosom , because they have perfidiously violated their covenant with god , confirmed by water in baptism . kornmannus and scribonius do upon the same ground justifie this way of tryal . but a worthy casuist of our own , giveth a judicious reply to this supposal , viz. that all water is not the water of baptism , but that only which is used in the very act of baptism . moreover , according to this notion the proba would serve only for such persons as have been baptized . wierus and bodinus have written against this experiment . so hath hemmingius ; who saith , that it is both superstitious and ridiculous . likewise , that learned physitian iohn heurnius has published a treatise , which he calls , responsum ad supremam curiam hollandiae , nullum esse aequae innatationem lamiarum indicium . that book i have not seen , but i find it mentioned in m●ursius his athenae batavae . amongst english authors , dr. cott hath endeavoured to shew the unlawfulness of using such a practice . also mr. perkins is so far from approving of this probation by cold water , as that he rather inclines to think that the persons who put it in practice are themselves after a sort practisers of witch-craft . that most learned , judicious , and holy man , gisbertus voetius in his forementioned exercitation de magia , p. 573. endeavours to evince that the custom of trying witches by casting them into the water is unlawful , a tempting of god , and indirect magic . and that it is utterly unlawful , i am by the following reasons convinced : 1. this practice has no foundation in nature , nor in scripture . if the water will bear none but witches , this must need proceed either from some natural or some supernatural cause . no natural cause is or can be assigned why the bodies of such persons should swim rather than of any other . the bodies of witches have not lost their natural properties , they have weight in them as well as others . moral changes and viceousness of mind , make no alteration as to these natural proprieties which are inseparable from the body . whereas some pretend that the bodies of witches are possessed with the devil , and on that account are uncapable of sinking under the water ; malderus his reply is rational , viz. that the allegation has no solidity in it , witness the gadarens hoggs , which were no sooner possessed with the devil but they ran into the water , and there perished . but if the experiment be supernatural , it must either be divine or diabolical . it is not divine ; for the scripture does no where appoint any such course to be taken to find out whether persons are in league with the devil or no. it remains then that the experiment is diabolical . if it be said , that the devil has made a compact with wizards , that they shall not be drowned , and by that means that covenant is discovered ; the reply is , we may not in the least build upon the devils word . by this objection the matter is ultimately resolved into a diabolical faith. and shall that cast the scale , when the lives of men are concerned ? suppose the devil saith these persons are witches , must the judge therefore condemn them ? 2. experience hath proved this to be a fallacious way of trying witches , therefore it ought not to be practised . thereby guilty persons may happen to be acquitted , and the innocent to be condemned . the devil may have power to cause supernatation on the water in a person that never made any compact with him . and many times known and convicted wizards have sunk under the water when thrown thereon . in the bohemian history mention is made of several witches , who being tried by cold water were as much subject to submersion as any other persons . delrio reports the like of another witch . and godelmannus speaks of six witches in whom this way of trial failed . malderus saith it has been known that the very same persons being often brought to this probation by water , did at one time swim and another time sink ; and this difference has sometimes hapned according to the different persons making the experiment upon them ; in which respect one might with greater reason conclude that the persons who used the experiment were witches , then that the persons tried were so . 3. this way of purgation is to be accounted of , like other provocations or appeals to the judgement of god , invented by men : such as camp-fight , explorations by hot water , &c. in former times it hath been customary ( and i suppose t is so still among the norwegians ) that the suspected party was to put his hand into s●alding water , and if he received no hurt thereby then was he reputed innocent ; but if otherwise , judged as guilty . also , the trial by fire ordeal has been used in our nation in times of darkness . thus emma the mother of king edward the confessor , was led barefoot and blindfold over certain hot irons , and not hapning to touch any of them , was judged innocent of the crime which some suspected her as guilty of . and kunegund wife to the emperour henry ii. being accused of adultery , to clear her self , did in a great and honourable assembly take up seven glowing irons one after on other with her bare hand , and had no harm thereby . these bloody kind of experiments are now generally banished out of the world. it is pity the ordeal by cold water is not exploded with the other . 4. this vulgar probation ( as it useth to be called ) was first taken up in times of superstition , being ( as before was hinted of other magical impostures ) propagated from pagans to papists , who would ( as may be gathered from bernards 66 serm. in cantica ) sometimes bring those that were under suspicion for heresie unto their purgation in this way . we know that our ancestors , the old pagan saxons had amongst them four sorts of ordeal ( i. e. trial or iudgement as the saxon word signifies ) whereby when sufficient proof was wanting , they sought ( according as the prince of darkness had instructed them ) to find out the truth concerning suspected persons , one of which ordeals was this , the persons surmised to be guilty , having cords tied under their arms , were thrown with it into some river , to see whether they would sink or swim . so that this probation was not originally confined to witches , but others supposed to be criminals were thus to be tried : but in some countries they thought meet thus to examine none but those who have been suspected for familiarity with the devil . that this custom was in its first rise superstitious is evident from the ceremonies of old used about it . for the proba is not canonical , except the person be cast into the water with his right hand tied to his left foot . also , by the principle , which some approvers of this experiment alledge to confirm their fansies ; their principle is , nihil quod per necromantian fit , potest in aqua fallere aspectum intuentium . hence william of malmsbury , lib. 2. p. 67. tells a fabulous story ( though he relates it not as such ) of a traveller in italy that was by a witch transformed into an asse , but retaining his humane understanding would do such feats of activity , as one that had no more wit than an asse could not do ; so that he was sold for a great price ; but breaking his halter he ran into the water , and thence was instantly unbewitched , and turned into a man again . this is as true as lucian's relation about his own being by witch-craft transformed into an asse ; and i suppose both are as true as that cold water will discover who are witches . it is to be lamented , that protestants should in these dayes of light , either practise or plead for so superstitious an invention , since papists themselves have of later times been ashamed of it . verstegan in his antiquities , lib. 3. p. 53. speaking of the trials by ordeal , and of this by cold water in particular , has these words ; these aforesaid kinds of ordeals , the saxons long after their christianity continued : but seeing they had their beginnings in paganism and were not thought fit to be continued amongst christians ; at the last by a decree of pope stephen ii. they were abolished . thus he . yea , this kind of trial by water , was put down in paris a. d. 1594. by the supream court there . some learned papists have ingenuously acknowledged that such probations are superstitious . it is confessed that they are so , by tyraeus , binsfeldius , delrio , and by malderus de magia , tract . 10. cap. 8. dub. 11. who saith , that they who shall practise this superstition , and pass a judgement of death upon any persons on this account , will ( without repentance ) be found guilty of murder before god. it was in my thoughts to have handled some other cases of the like nature with these insisted on : but upon further consideration , i suppose it less needful , the practices which have given occasion for them being so grosly superstitious , as that they are ashamed to show their heads openly . the chaldae●ns and other magicians amongst the heathen nations of old , practised a sort of divination by sieves ( which kind of magic is called coscinomantia ) the like superstition has been frequent in popish countries , where they have been wont to utter some words of scripture , and the names of certain saints over a sieve , that so they might by the motion thereof , know where something stollen or lost was to be found . some also have believed that if they should cast lead into the water , then saturn would discover to them the thing they enquired after . it is not saturn but satan that maketh the discovery , when any thing is in such a way revealed . and of this sort is the foolish sorcery of those women that put the white of an egg into a glass of water , that so they may be able to divine of what occupation their future husbands shall be . it were much better to remain ignorant than thus to consult with the devil . these kind of practices appear at first blush to be diabolical ; so that i shall not multiply words in evincing the evil of them . it is noted that the children of israel did secretly those things that are not right against the lord their god , 2 king. 17. 9. i am told that there are some who do secretly practise such abominations as these last mentioned , unto whom the lord in mercy give deep and unfeigned repentance and pardon for their grievous sin. chap. ix . a strange relation of a woman in weymouth in new-england , that has been dumb and deaf ever since she was three years old , who nevertheless has a competent knowledge in the mysteries of religion , and is admitted to the sacrament . some parallel instances of wayes to teach those that are naturally deaf and dumb to speak . another relation of a man in hull in new-england , under whose tongue a stone bred . concerning that petrification which humane bodies are subject unto . that plants and diverse sorts of animals have sometimes bred in the bodies of men. having dispatched the digression , which the things related in some of the preceding chapters did necessarily lead us into : i now proceed in commemorating some other remarkables , which it is pity but that posterity should have the knowledge of . i shall in this chapter only take notice of two particulars amongst our selves , with some parallel instances which have hapned in other parts of the world. i am informed that there is now at weymouth in new-england a man and his wife who are both of them deaf , and that the woman had been so from her infancy ; and yet that she understands as much concerning the state of the country , and of particular persons therein , and of observable occurrences , as almost any one of her sex ; and ( which is more wonderful ) though she is not able to speak a word , she has by sings made it appear that she is not ignorant of adam's fall , nor of man's misery by nature , nor of redemption by christ , and the great concernments of eternity , and of another world , and that she her self has had experience of a work of conversion in her own soul. i have made enquiry about this matter of some that are fully acquainted therewith , and have from a good hand received this following account . matthew prat aged about fifty five years , was in his minority by his godly parents educated religiously , and taught to read : when he was about twelve years old , he became totally deaf by sickness , and so hath ever since continued ; after the loss of his hearing he was taught to write : his reading and writing he retaineth perfectly , & makes much good improvement of both , but his speech is very broken , and imperfect , not easily intelligible ; he maketh use of it more seldom , only to some few that are wonted to it . he discourseth most by signs , and by writing . he is studious and judicious in matters of religion , hath been in church-fellowship , a partaker of all ordinances near thirty years , hath approved himself unto good satisfaction therein , in all wayes of church communion , both in publick and private ; and judged to be a well wrought convert and real christian. sarah prat his wife , being about forty three years old , was also quite deprived of hearing by sickness , when about the third year of her age , after she could speak , and had begun to learn letters , having quite lost hearing , she lost all speech ( doubtless all remembrance and understanding of words and language , ) her religious parents being both dead , her godly brother ephraim hunt ( yet surviving ) took a fatherly care of her , she also happily fell under the guardianship and tuition of the reverend mr. thomas thacher , who laboured with design to teach her to understand speech or language by writing , but it was never observed that any thing was really effected ; she hath a notable accuracy and quickness of understanding by the eye , she discourseth altogether by signs , they that are able to discourse with her in that way , will communicate any matter much more speedily ( and as full ) as can be by speech , and she to them . her children sign from the breast , and learn to speak by their eyes and fingers sooner than by their tongues . she was from her child-hood naturally sober , and susceptible of good civil education , but had no knowledge of a deity , or of any thing that doth concern another life and world . yet god hath of his infinite mercy , revealed himself , his son , and the great mysteries of salvation unto her by an extraordinary and more immoderate working of his spirit ( as t is believed ) in a saving work of conversion . an account of her experiences was taken from her in writing by her husband ; upon which she was examined by the elders of the church , they improving her husband and two of her sisters , intelligent persons , and notably skill'd in her artificial language ; by whose help they attained good satisfaction , that she understandeth all the principles of religion : those of the unity of the divine essence , trinity of persons , the personal union , the mystical union , they made most diligent enquiry about , and were satisfied that her knowledge and experience was distinct and ●ound , and they hoped saving . she was under great exercise of spirit , and most affectionately concerned for and about her soul , her spiritual and eternal estate . she imparted her self to her friends , and expressed her desire of help . she made use of the bible and other good books , and remarkt such places and passages as suited her condition , and that with tears ; she did once in her exercise , write with a pin upon a trencher three times over , ah poor s●ul ! and therewithal burst forth into tears , before divers of her friends . she hath been wont to enquire after the text , and when it hath been shewed to her to look and muse upon it . she knoweth most , if not all persons names that she hath acquaintance with . if scripture names , will readily turn and point to them in the bible . it may be conceived , that although she understands neither words , letters , nor language ; yet she understands things hieroglyphically . the letters and words are unto her but signs of the things , and as it were hieroglyphicks . she was very desirous of church-communion in all ordinances , and was admitted with general and good satisfaction , and hath approved her self to the best observation , a grave and gracious woman . they both attend publick worship with much reverence and constancy , and are very inoffensive ( and in divers respects ) exemplary in their conversation . thus far is that narrative , written iune 27. 1683. i suppose no one that rightly consider the circumstances of this relation will make a scruple about the lawfulness of admitting such persons to participate in the holy mysteries of christ's kingdom . all judicious casuists determine , that those who were either born , or by any accident made deaf and dumb , if their conversation be blameless , and they able by signs ( which are analogous to verbal expressions ) to declare their knowledge and faith ; may as freely be received to the lords supper , as any that shall orally make the like profession . of this judgement was luther . and melancthon ( in consil . part 1. page 268. ) gerhad loc. com. tom. 5. thes. 226. alting loc. gom. part 1. page 90. voetius disp. select . part 2. in appendice de surdis . balduinus in his cases of conscience ( lib. 2. c. 12. ) does confirm this by producing several instances of dump● persons admitted to the communion . it s certain that some such have been made to understand the mysteries of the gospel , so as to suffer martyrdome on that account . in the year 1620 , one that was deaf and dumb , being solicited by the papists to be present at masse , chose rather to suffer death . it is also a thing known , that men are able by signs to discourse , and to communicate their sentiments one to another . there are above thirty mutes kept in the ottoman court for the grand seignior to sport with : concerning whom mr. ricaut in his history of the present state of the ottoman empire ( p. 62. ) reports , that they are able by signs not only to signifie their sence in familiar questions , but to recount stories , and understand the fables of the turkish religion , the laws and precepts of the alcoran , the name of mahomet , and what else may be capable of being expressed by the tongue . this language of the mutes is so much in fashion in the ottoman court , that almost every one can deliver his sense in it . and that deaf persons have been sometimes able to write , and to understand what others say to them by the very motion of their lips is most certain . camerarius tells us of a young man and a maid then living at noremberg , who though deaf and dumb , could read and write , and cypher , and by the motion of a mans lips , knew his meaning . platerus speaketh of one deaf and dumb born , that yet could express his mind in a table-book , and understood what others wrote therein , and was wont to attend upon the ministry of o●colampadius , understanding many things by the motion of the lips of the preacher . mr. clark in his examples ( vol. 1. chap. 33. ) saith , that there was a woman in edinburg in scotland ( her name was ●●nnet lowes ) who being naturally deaf and dumb , could understand what people said meerly by the moving of their lips. it is famously known that mr. crisp of london , could do the like . borellus giveth an account of one that lost his hearing by a violent disease when he was five years old , yet if they did but whisper to him , he could by their lips perceive what they said . there is one now living ( or that not many years since was so ) in silesia in whom that disease of the small pox caused a total deafness ; who nevertheless , by exact observing the motion of mens lips , can understand what they say ; and if they do but whisper he perceives what they say better than if they vociferate never so loudly . he attends upon publick sermons , being able to give an account of what is delivered , provided he may but see the preacher speaking , though he cannot hear a word . it is consistent with reason that mutes should understand what others say by the motion of their lips , since it is evident that the lips are of great use in framing speech . hence iob calls his speech , the moving of his lips , chap. 16. ver. 5 , and we know that tongueless persons by the help of their lips and other organs of speech have been able to speak . ecclesiastical story informs us of several confessors of the truth , who after their tongues were cut out by bloody persecutors could still bear witness to the truth . honorichius ( that cruel king of the vandals ) caused the tongues of many to be violently pluckt out of their mouths ; who after that could speak as formerly : only two of them when they became guilty of the sin of uncleanness were able to speak no more ; this has been attested by three credible witnesses who knew the persons : see mr. baxter's church history , p. 130. there is lately published ( in latin ) a very strange relation of a child in france ( his name was peter durand ) who being visited with the small pox when he was about six years old , his tongue putrified , and was quite consumed . after which ( the uvula in his mouth being longer than it was before ) he could by the help of the other organs of speech discourse as plainly as if he had never lost his tongue . these things are marveilous . and yet i have lately met with a passage more strange than any of these related . there is ( or was in the year 1679. ) living near kerchem in germany , a man ( his name is iohn algair ) who suddenly lost the use of his speech : the case has been so with him , that fourteen years together , he can never speak but at one hour of the day , just as the sun cometh to the meridian he has the liberty of his speech for an hour and no more ; so that he knoweth exactly when it is twelve a clock , because then he can speak , and not a minute before that , nor a minute after one . this is related in the germanic ephemerides of miscellaneous curiosities , for the year 1679. observat. 188. it is evident that the sun has a marvelous influence as to some diseases , which the bodies of men are subject unto . for in egypt though the plague rage the day before , on that very day when the sun enters into leo , it ceaseth , when also the floods of nilus abate , as geographers inform us . moreover , it is possible by art to teach those that are by nature deaf and dumb to speak . the dectylogy of beda is pretty , whereby men speak as nimbly with the fingers as with the tongue ; taking five fingers of the one hand for vowels , and the several positions of the other for consonants . but that deaf persons may learn to speak , happy experience hath proved , and that by many instances . a castro has given an account of the method by him successfully observed in teaching a boy to speak that was born deaf . after the use of some purgative medicines , he caused the hair to be shaved off from his head , over the coronal ●uture ; and then frequently anointed the shaven place with a mixture of aqua vitae , salt peter , oyl of butter , almonds , &c. having done this , he began to speak to the deaf person ( not at his ear , but ) at his coronal ●uture ; and there after the use of unctions and emunctions the sound would pierce , when at his ears it could not enter , so did he by degrees teach him to speak ( vide ephem . german . anno 1670. observat. 35. ) but others have with good effect , followed another kind of method . there was a spanish noble man ( brother to the constable of castile ) who being born deaf and consequently dumb from his infancy , physitians had long in vain tried experiments for his relief . at last a certain priest undertook to teach him to speak . his attempt was at first laughed at , but within a while the gentleman was able ( notwithstanding his deafness still remained ) to converse and discourse with any friend . he was taught to speak by putting a cord about his neck , and straitning or losening the same , to advertise him when to open or shut his mouth , by the example of his teacher . nor was there any difference found between his speech and that of other men , only that he did not regulate his voice , speaking commonly too high ( vid. conferences of virtuosi p. 215. ) not long since fran. mercur. helmont , designing to teach a deaf man to speak , concluded it would be more easily practicable if the experiment were made with an eastern wide-mouthed language , which does remarkably expose to the eye the motions of the lips , tongue and throat . accordingly he tried with the hebrew tongue ; & in a short time his dumb schollar became an excellent hebrician . others have lately been as successful in their attempts to cause deaf persons to speak and understand the europaean languages . we need not go out of our own nation , for there we find living instances . in the philosophical transactions for the year 1670. numb . 61. an account is given concerning mr. daniel whaley of north-hampton in england ; who by an accident lost his hearing when he was about five years of age ; and so his speech , not at once , but by degrees in about half a years time . in the year 1661. the learned and ingenious dr. wallis of oxford , undertook to teach the deaf gentleman to speak and write . nor did the doctor fail in attaining his end . for in the space of one year , the dumb man had read over great part of the english bible , and had attained so much skill as to express himself intelligibly in ordinary affairs , to understand letters written to him , and to write answers to them . and when forreigners out of curiosity came to visit him , he was able to pronounce the most difficult words of their language ( even polish it self ) which any could propose unto him . nor was this the only person on whom the doctor shewed his skill , but he has since done the like for another ( a gentleman of a very good family ) who did from his birth want his hearing . likewise dr. holder in his late book about the natural production of letters , giveth rules for the teaching of the deaf and dumb to speak . i have the rather mentioned these things ; for that there are several others in this countrey who are deaf and dumb ; whenas if they had an ingenious instructor ; i am abundantly satisfied that they might be taught to speak , their deafness notwithstanding . nor is this more difficult than it is to learn those that are blind to write ; which though some may think it impossible and incredible , there is ( or at least three years ago there was ) a living instance to convince them . for in the weekly memorials for the ingenious , lately published at london ( in page 80. ) i find an observable passage which i shall here cause to be transc●ibed and inserted . from the journal des scavans , set forth march 25. 1680. an extract of a letter written from lyons , by m. spon . m. d. &c. concerning a remarkable particular . esther elizabeth van waldkirk , daughter of a merchant of shaffhausen , residing at geneva , aged at present nineteen years , having been blind from two moneths old , by a distemper falling on her eyes , nevertheless hath been put on to the study of learning by her father , so that she understands perfectly french , high-dutch and latin ; she speaks ordinarily latin with her father , french with her mother , and high-dutch with the people of that nation ; she hath almost the whole bible by heart ; is well skill'd in philosophy ; plays on the organs and violin ; and which is wonderful in this condition , she hath learned to write , by an invention of her fathers , after this manner : there was cut for her upon a board , all the letters of the alphabet , so deep as to feel the figures with her fingers , and to follow the traces with a pencil , till that she had accustomed her self to make the characters . afterwards they made for her a frame , which holds fast her paper when she will write , and which guids her hand to make straight lines ; she writes with a pencil rather than with ink , which might either foul her paper , or by failing , might cause her to leave words imperfect . 't is after this manner that she writes often in latin to her friends , as well as in the other two languages . but thus much may suffice to be spoken about mutes , and the possibility of their being taught intelligibly to express themselves , though their deafness should still remain . i now proceed unto things of another nature : and the next remarkable which we shall take notice of , is , concerning one now in hull in new-england ( viz. lieutenant collier ) who about sixteen years ago , being sensible of pain in his throat , made use of the common remedies in that case , but to little effect . at last the pain about those parts became very extream , especially when he drank any beer , nor was he able to swallow without much difficulty , so that he lived upon water and liquid substances . after he had been for some time in this misery , a stone appeared under his tongue , which though visible to the eye , continued there for some dayes before it was taken out ; and at last of it self fell into his mouth , ( and so into his hands ) leaving an hose behind it at the roof of his tongue . this stone i have by me , whilest i w●ite this , only some part of it is broken away ; that which remains , weighs twelve grains . the person concerned , affirms , that it was first of a yellowish colour , but now it is white , not being an inch in length , in shape somewhat resembling a mans tongue . but that which made the matter the more strange , was , that when he had occasion to void urin , he was in as much pain as if the stone had been in his bladder or kidney ; for when his urin passed from him , he was usually put into a sweat with pain and anguish ; the reason whereof i shall leave unto the more curious inquisitors into nature to determine . there are lapideous humors in the bodies of men , occasioned sometimes by colds , sometimes by ill diet which are apt to become stones . it is related by the late german curiesi , that in the year 1655. a person of quality in● dantzick was much afflicted with a painful tumor in his tongue , a skilful chirurgeon perceiving a stone there , cut it out , upon which the patient recovered , the stone being as big as a small olive . the like hapned to another in the year 1662. again in the year 1678. a gentlewoman in gr●nberg , having been for several years in the spring and in the fall aff●icted with a pain in her tongue , at last the pain became intollerable , untill a stone as big as a a filberd● nut came out of her tongue , upon which she had ease . in the philosophical transactions , for the year 1672. page 4062. an account is given of a man in england who had a stone breeding under his tongue , occasioned by his suffering much cold in a winter sea-voyage . not long after his landing , he found an hard lump in the place where the stone was generated . there were eight years between the time of the stones first breeding and its being taken away . upon a fresh cold-taking he suffered much pain , but when his cold was over his pain ceased . at last it caused a swelling about his throat , especially at the first draught of beer at meals . the last summer of his af●●iction , the stone caused him to be vertiginous ; and some dayes before its excision , such an abundance of rheume and spittle f●owed out of his his mouth , as would presently wet all the bed about him . the stone weiged but seven grains , being much of the shape of our ordinary horse-beans . this stone was by judicious observators judged to be one of those tumors called atheroma , and therefore the name they would have it called by , is lapis atheromatis . stones have been taken out of the jovnts of many gouty persons , some cold imposthume arising in their joynts before . senner●us , flat●rus , barth●linus , skenckius , and other learned men have observed that humane bodies are subject to p●trification in every part of them , and many notable instances to this purpose are mentioned in the philosophical transactions at london ; and by the curiesi in forreign countries . i presume it will not be unacceptable unto such as have not those books , for me to relate some examples out of them to our present purpose . there was then , a man who being troubled with a catarrh and obstruction of urin , when a vein was opened there came four stones out of it . again a person that was much afflicted with a distillation of rhume . and another that was continually imployed in preparing lime . small stones bred in their lungs , many of which ( as big as peas ) were coughed up . a stone as big as a gooses egg was found adhaering to the liver of the countess of nadasti . one that died by a violent pain in his head , there was found a stone therein between the dura and the pia mater . a woman that died by nephretick pains , the physitian found her left kidney to be filled with large stones , as for the right kidney the substance of it was converted into a perfect stone . in the same year there was an ox near padua , in italy , which could by no means be made fat ; but was observed to be strangely stupid , and to hold down his head after an unusual manner ; they that killed him , found that his brains were petrified , being as hard as marble . the like hapned to another ox in suecia . nor are humane bodies wholly free from the like petrification ; for anatomists of good credit , affirm that they have known several dissected by them , whose brains were in part petrified . nay the heart it self is not exempted from this misery . there were three stones found in the heart of the emperour maximilian ii. it is no less strange that bones should be generated in the lungs , heart , and other bowels . nothing in nature seems more mysterious than that which hapned to the brother of the illustrious caspar horwath , a baron in the kingdom of hungaria , who having been for some 〈◊〉 consumptive , after his death the 〈◊〉 opened him , and found in the midst of 〈◊〉 heart ( which was very much dried ) a bone like an almond , perfectly expressing the genuine effigies of the dead gentleman , representing his very beard , and all the feature● of his face so exactly , as that it was not possible for any artist to have drawn a pic●●●e more like the person , than nature had performed in this bone ( vide germ. ethem . ●n . 1671. o●serv . 40. p. 72. ) moreover , credible hi●tories report , that in africa , the bo●●●s of men ( and of other animals ) have been turned into perfect stones . nor is that much less prodigious which 〈◊〉 reports concerning a tailors wife ( her 〈◊〉 was c●lu●ba chatry ) who having 〈◊〉 with child , the usual time for deliver being come , was in great pain , and other 〈…〉 of birth appeared , yet she was never delivered , but lived twenty eight yea●s in much mis●ry , still retaining her burden . 〈…〉 death , the physitians foun● 〈…〉 child within her was turned into 〈…〉 med. lib. 4. part 2. c●p. 8. 〈…〉 hath 〈…〉 this . and within a 〈…〉 a thing as prodigious and aston●●●ng ( though without any lapidification ) as any of the fo●mer relations . for in the year 1652. the wife of iohn ●●get at t●louse in france , being with child and come to her f●ll time , was in travailing pains , but no child followed . for the space of twenty years she perceived the child to stir , with many t●oublesome symptoms accompanying ; but for the six last years of her life , she perceived it not to move ; falling sick she requested a chirurgeon to open her after she was dead ; that being done , a child was found in her body , neither putrifi●d nor yet petrified . all the inward parts of the child were discoloured with a blackishness , except the heart , which was red , and without any issuing blood . this infant weighed eight pound averdupoise . the mother died , iune 18. 1678. being about the sixty fourth year of her age. i should hardly give credit to a story so stupendous and incredible , were it not mentioned in the philosophical transactions ( no. 139. p. 979. as a thing most undoubtedly true . but to conclude the discourse we are upon , i shall only add here , that it is not so strange for stones to breed in all parts of the bodies of men , as for plants , and diverse sorts of animals to be formed therein : yet many authors have attested to this . and a late writer affirms that there was not long since a woman who having drunk stagnating water out of a pond where frogs used to keep , grew cachectical , and swelled so as that she was thought to be hydropical . one evening walking near the ponds where the frogs croked , she perceived frogs to croke in her belly . acquainting a physitian , he gave her a strong cathartick , whereupon she cast up two living frogs pretty large , green on their back and yellow under their bellies , and voided three dead by siege , with a great deal of greenish serum , after which she was well disposed . again in the year 1680. a man living near lyons in france , voided a worm seven ells long , scaly like a serpent , and hairy . see the weekly memorials for the ingenious , p. 67 , 82 , 100. chap. x. of remarkable tempests in new-england . a remark upon the hurricane , anno. 1635. a remarkable accident by a sudden freezing of rain in the year 1659. a strange whirl-wind in cambridge 1680. another in new-haven colony 1682. another at springfield . some parallel instances . of earthquakes in this countrey . land wonderfully removed . parallel stories . of remarkable floods this year , not only in new-england , but in other parts of the world. an account of a prodigious flood in france five years ago , with conjectures concerning the natural reason of it . other remarkables besides those already mentioned , have hapned in this countrey , many of which i cannot here insert , as not having received a full and clear account concerning them . nevertheless , such particulars as i have by good and credible hands been informed of , i shall further add . and let it be here recorded , that we have seen diverse tempests in new-england , which deserve to have a remark set upon them , in respect of some notable circumstances wherewith they have been attended . i have not heard of any storm more dismal than the great hurricane which was in august 1635. the fury whereof threw down ( either breaking them off by the bole or plucking them up by the roots ) thousands of great trees in the woods . of this some account is given by mr. 〈◊〉 , in the first chapter of our present collection . and i must confess , i have peculiar reason to commemorate that solemn providence , inasmuch as my father and mothe● , and four of my brethren were then in a vessel upon the coast of new-england , being at anchor amongst the rocks at the isles of sholes when the storm began ; but their cables broke , and the ship was driving directly upon a mighty rock , so that all their lives 〈◊〉 given up for lost , but then in an instant of time , god turned the wind about , which carried them from the rock of death before their eyes : this memorable providence is mentioned in my fathers life , both in that edition published in this countrey , page 21 , 22. and also in that published by mr. cl●rk in his last volumn of lives , page 131. wherefore i shall not here further enlarge upon it . in the year 1659. near the town of concord in new-england , there hapned that which is somewhat rare , and therefore to be reckoned amongst remarkable accidents . in the moneth of february , it having rained a great part of the day , at night it froze extreamly , so as that many limbs were broken off from many trees by the weight of the ice , caused by the sudden friezing of the rain upon the boughs . it was somewhat formidable to hear the crackings ma●e a good part of the night , by the falling of so much wood ( thousands of cords ) as was by that means occasioned . of later years several places in this countrey have been visited with strange and awful tempests . that was very remarkable which hapned in cambridge in new-england , iuly 8. 1680. the persons who were witnesses of that very amazing providence have declared what themselves observed about it . the history whereof i shall here insert , a worthy person having furnished me with the following narrative . samuel stone of cambridge in new-england does declare and testifie , that iuly 8. 1680. about two of clock in the afternoon , he being with his young son in the field , the wind then southerly , he observed a cloud in the north-west in opposition to the wind , which caused a singing noise in the air , and the wind increased , till the whirl-wind came , which began in the mead●● near where he was , though then it was not so violent as it proved afterwards , as it passed by him it sucked up and whirled about the hay that was within the compass of it : it passed from him towards his house over an hill , tearing down several trees as it went along ; and coming to his barn car●ied off a considerable part of the roof ( about twenty four foot one way , and thirty the other , fell near the dwelling-house where people were , yet could not its fall be heard by them ( yet it was so great that it was heard by some a mile off ) by reason of the great rushing noise of the wind. afterwards as it pressed towards matthew bridge's house , it tore down some trees and indian corn , and there rose up into the air for the space of a quarter of a mile ; afterwards it came down upon the earth in a more violent manner ; the effects whereof he saw not , but it may be known by the following relation . matthew bridge who was an eye-witness of what hapned , declares that he observed a thick cloud coming along his fathers field before his house , as to appearance very black ; in the inside of the cloud as it passed over him , there seemed to be a light pillar as he judged about eight or ten foot diameter , which seemed to him like a screw or solid body . it s motion was continually circular , which turned about the rest of the cloud . it passed along upon the ground , tearing all before it , bushes by the roots , yea the earth it self , removing old trees as they lay along on the earth , and stones of a great magnitude , some of which could not be found again : great trees were twisted and torn down , and carried a distance from the place where they were ; branches of trees , containing about a load of wood , were blown from their bodies ▪ and carried forty yards or more . the cloud it self was filled with stones , bushes , boughs , and other things that it had taken up from the earth , so that the top and sides of the cloud seemed like a green wood. after it went from him , it went a mile and half before it scattered , bearing down the trees before it above a mile in breadth ; passing through a thick swamp of spruse , pine , and other young trees ( which was about half a mile through ) it laid all flat to the ground , yet the trees being young , are since risen up : it was observable as it passed through a new planted orchard , it not only pulled up some of the young trees by the roots , but broke off some of them in the bodies , about two or three foot high ▪ as if they had been shot off not hurting the stocks . moreover , there was such a great noise made by the storm , that other considerable noises at the same time , as falling of very great trees very near one , 〈◊〉 not be heard . the above said 〈…〉 , and a boy with him endeavoured to run to 〈…〉 , but were prevented by the sto●m , so that they were necessitated to ly 〈◊〉 upon the ground behind some bushes , and this thick cloud and pillar passed so near them as almost to touch their feet , and with its force bent the bushes down over them , and yet their lives were preserved . iohn robbins a servant man was suddenly slain by this storm , his body being much bruised , and many bones broken by the violence thereof . thus concerning that . the last year was attended with sundry remarkable tempests in several parts of this countrey . one of which hapned in new-haven colony , iune 10. 1682. concerning which i have received from a good hand the following account . this storm began about 2 h. p. m. and continued two hours . it reached stratford , milford , ●airfield , new-haven , and it was very violent in every one of these places , especially milford , where three barns were blown down by it , and one house new built , that was forty foot in length , well inclosed , was moved from the foundation at one corner , near two foot and an half ; but the greatest strength of the storm was about six miles above stratford , as is evident by the great havock , that is there made , for the compass of half a mile in breadth , scarce a tree left standing , which is not shaken by the storm ; the strongest oaks are torn up by the roots , some two foot , some three foot and more over ; young saplins that were not so big as a mans middle , were broken off in the midst : this storm came out of the west , and the wind did before the end somewhat vere towards the north ; it was attended with a violent rain : the very noise of the wind in the woods , was such , as that those that were in it could not hear the fall of a tree a few rods from them . great limbs of trees were carried like feathers in the air an incredible distance from the trees they were broken from : many that were at work in the woods were in great danger , and had no way to preserve themselves but by running into open plains , where there were no trees . the strength of the storm passed along east and by south , over stratford river , and between milford and new-haven , and there it passed away into the sound towards long-island : many thousands of trees were blown down both above and below the place before specified , but in the compass of that half mile , the greatest strength of the storm was ; for here almost there was an universal destruction of all the trees , leaving the place upon hills so naked that very few trees are found standing . thus of that tempest . also , on iune 26. 1682. there were the most amazing lightnings that have been known in new-england , a great part of the night being thereby made as light as the day . in some places grievous hail fell with the lightning , breaking the windows of some houses . but at springfield it was most dreadful , where great pieces of ice , som● seven , some nine inches about , fell down from the clouds with such violence that the shingles upon some houses were broken thereby , and holes beat into the ground , that a man might put his hand in . several acres of corn ( both wheat and indian ) were beat down and destroyed by the hail . yet this hail-storm ( though terrible ) was not comparable to that which hapned three years ago in another part of the world , viz. at the town of bl●is in france , where the people were by the amazing fury of a prodigious tempest affrighted out of their sleep , and forced to rise out of their beds that they might save their lives . several houses , and two ( churches ) meeting-houses , were beat down to the ground . this tempest was likewise accompanied with a most prodigious hail , many thousand stones being found as big as a mans ●ist . this unusual artillery of heaven , broke all the slates wherewith the hou●es were covered , and the glass-windows , all over the town , as if they had been beaten in a morter . without the town eight whole parishes with the fields adjacent were wholly ruined by that hail , in such a terrible manner , that it seemed as if no corn had been sown , or vines planted there . four other parishes were much endamaged , multitudes of chimneys beaten down , so that the damage thereby , with the breaking of the windows and tyles , were valued to be above two hundred thousand crowns ; and the harm in the vineyards , and corn-fields invaluable . the divine providence was very much seen , in that man , woman nor child were killed in this fearful desolation . the reader may see a more full relation of this prodigious hail-storm in mr. burton's surprising miracles of nature , page 180 , 181. as for those sudden gusts wherewith part of cambridge , and several towns near new-haven in n●●-e●gland were alarm'd , the like hapned at a 〈◊〉 in england , fourteen years ago ; the 〈◊〉 whereof may be seen in the 〈◊〉 transactions numb . 17. page 2156. 〈◊〉 i shall here insert . it is that which 〈◊〉 , octob. 30. 1669. betwixt five and ●ix of the clock in the evening , the wind 〈◊〉 , at ashley in north-hamptonshire , hapned a formidable hurricane , scarce bearing sixty yards in its breadth , and spending it self 〈◊〉 about seven minutes of time . its first disc●●n'd assault was upon a milk-maid , taking her pail and hat from off her head ; and carrying it many scores of yards from her , where it lay undiscovered some dayes . next , it storm'd the yard of one sprigge , dwelling in westthorp ( a name of one part of the town ) where it blew a wagon-body off of the axel-trees , breaking the wheels and axel-trees in pieces , and blowing three of the wheels so shattered over a wall. the wagon stood somewhat cross to the passage of the wind. another wagon of mr. sali●b●ries marched with great speed upon its wheels against the side of his house to the astonishment of the inhabitants . a branch of an as●-tree of that bigness that two lusty men could scarce lift it , blew over mr. salisburies house without hurting it ; and yet this branch was torn from a tree , an hundred yards distant from that house . a slate was found upon a window of the house of samuel templer esqr. which very much bent an iron bar in it ; and yet t is certain ▪ that the nearest place , the slate was at first forced from , was near two hundred yards . not to take notice of its stripping of several houses ; one thing is remarkable , which is , that at mr. maidwells senior , it forced open a door , breaking the latch , and thence marching through the entry , and forcing open the dairy door , it overturned the milk-vessels , and blew out three panes or lights in the window ; next it mounted the chambers , and blew out nine lights more : from thence it proceeded to the parsonage , whose roof it more than decimated ; thence crosseth the narrow street , and forcibly drives a man headlong into the doors of tho. brigges ▪ then it passed with a cursory salute at thomas marstones , down to mr. george wignils , at least a furlongs distance from marstons , and two furlongs from sprigges , where it plaid notorious exploits , blowing a large hovel of peas from its supporters , and settling it cleaverly upon the ground , without any considerable damage to the thatch . here it blew a gate post , fixed two foot and an half in the ground , out of the earth , and carried it into the fields , many yards from its first abode . thus much concerning remarkable tempests . earthquakes deserve to be mentioned amongst remarkable providences , since aristotle himself could say , that the man is stupid and unreasonable who is not affected with them . this part of the world hath not been altogether free from such tremendous accidents , albeit , through the gracious providence of god ) there never was yet any harm done amongst us thereby , so far as i have heard . the year 1638. was attended with a considerable earth-quake . there are who affirm that they heard a strange kind of noise before the earth began to tremble . another earth-quake was observed in some parts of new-england , anno domini 1658. also in in the year 1662. on the 26 , 27 , and 28 of ianuary , the earth was shaken at least six times in the space of three dayes . i remember that upon the first approach of the earth-quake , the things on the shelves in the house began to move . many people ran out of their houses with fear and amazement : but no house fell , nor was any damage sustained . there was another earth-quake● april 3. 1668. we in boston were sensible of it , but some other parts of the countrey were more terribly shaken . the indians say that the earth-quake this year , did stop the course of a considerable river . it is also reported , that amongst the french in nova-scotia , there hapned an earth-quake which rent an huge rock asunder to the center , wherein was a vast hollow of an immeasurable depth . concerning earth-quakes which have lately hapned in remoter parts of the world ▪ i shall not here insert any thing , having mentioned them in my discourse of comets , printed the last year . only therein i have not taken notice of that memorable earth-quake ▪ may 12. 1682. having received information concerning it more lately . such readers as are inquisitive into things of this nature ▪ may see that earth-quake described and discoursed on , in the weekly memorials for the ingenious ▪ page 125 , &c. remarkable was that which hapned a. d. 1670. at a place called kenebunck , in the province of main in new-england , where not far from the river side a piece of clay ground , was thrown up over the top of high oakes that grew between it and the river , into the river , stopping the course thereof , and leaving an hole forty yards square , wherein were thousands of clay bullets , like musket bullets . it is also remarkable , that the like to this hapned at casco ( twenty miles to the eastward of the other place ) much about the same time : whether the removal of this ground did proceed from an earth-quake , or by the eruption of mineral vapors , or from some other cause , may be disputed . they that would give a probable conjecture concerning the natural cause , must first know whether a great drought , or much rain , or both successively , did not proceed , of which i am not informed . the like memorable accidents have hapned in several places in england , both in the former , and in this present age ; which it may be t will be pleasing and edifying to some readers for me here to commemorate . to proceed . the like to what hath been related , fell out 1571. in hereford-shire ; marcley hill , in the east part of the shire ; with a roaring noise , removed it self from the place where it stood , and for three dayes together travelled from its old seat . it began first to take its journey , february 17. being saturday , at six of the clock at night , and by seven of the clock next morning , it had gone forty paces , carrying with it sheep in their cotes , hedg rows , and trees , whereof some were overturned ▪ and some that stood upon the plain are firmly growing upon the hill , those that were east were turned west , and those in the west were set in the east . in this remove it overthrew kinnaston chappel , and turned two high-wayes near an hundred yards from their old paths . the ground that thus removed was about twenty six acres , which opening it self with rocks and all , bore the earth before it for four hundred yards space , without any stay , leaving pasturage in place of the tillage , and the tillage overspread the pasturage . lastly overwhelming its lower parts , it mounted to an hill of twelve fathom high , and there rested , after three dayes travel . again on the third of ianuary , a. d. 1582. at hermitage in dorset-shire , a place of ground of three acres , removed from its old place ( as is testified by stow in his summary ) and was carried over another closure where alders and willows grew , the space of forty rod or perches , and stopped the high-way that led to corne , and the hedges that it was inclosed with , inclose it still , and the trees stand bolt upright , and the place where this ground was before , is left like a great pit. also on the fourth of august 1585. at motingham in kent , after a very violent tempest of thunder and rain , the ground suddenly began to sink , and three great elms growing upon it , were carried so deep into the earth , that no part of them could any more be seen . the hole left is in compass eighty yards , and a line of fifty fathom plummed into it finds no bottom . also december 18. 1596. a mile and half from westram southward ( which is not many miles from moti●gam ) two closes lying together , separated , with an hedge of hollow ashes ; there was found a part thereof twelve pearches long , to be sunk six foot and and an half deep ; the next morning fifteen foot more ; the third morning eighty foot more at the least , and so daily that great trench of ground containing in length about eighty pearches , and in breadth twenty eight , began with the trees and hedges on it , to lose it self from the rest of the ground lying round about it , and withal to move and shoot forward day and night for eleven dayes . the ground of two water-pits , the one six foot deep of water , the other twelve at the least , and about four pearches over in breadth , having sundry tuffs of alders and ashes growing in the bottoms , with a great rock of stone under them , were not only removed out of their places , and carried towards the south , at least four pearches a pieces , but withal mounted aloft , and become hills , with their sedge , flags , and black mud upon the tops of them , higher than the face of the water which they had forsaken ) by three foot , and in the place from which they are removed ; other ground which lay higher is descended , receiving the water which lies upon it . moreover , in one peace of the plain field , there is a great hole made by linking of the earth to the depth of thirty foot at the least , being in breadth in some places two pearches over , and in length five or six pearches . also there an hedge thirty pearches long , carried southwad with his trees , seven pearches at the least ; and sundry other sinkings there be in divers places , one of sixty foot , another of forty seven , and another of thirty four foot , by means of which confusion is is come to pass , that where the highest hills were , there be the deepest dales , and the lowest dales are become the highest ground . the whole measure of breaking , was at the least nine acres . one instance more i find to the like purpose in mr. childrey his britannia baconica , pag. 131 where speaking of the natural rarities of cheshire , he thus writeth , iuly 1. 1657. about 3. h. in the parish of bukley , was heard a very great noise like thunder afar off , which was much wondered at , because the sky was clear , and no appearance of a cloud . shortly after a neighbour comes to me ( saith the author of this relation ) and told me i should see a very strange thing , if i would go with him , so coming into a field , called the lay-field , we found a very great bank of earth which had many tall oaks growing on it , quite sunk under the ground , trees and all . at first we durst not go near it , because the earth for near twenty yards round about is exceeding much rent , and seems ready to fall in ; but since that time my self and some others by ropes have ventured to see the bottom , i mean to go to the brink , so as to discern the visible bottom , which is water , and conceived to be about thirty yards from us , under which is sunk all the earth about it for sixteen yards round at least ; three tall oaks , a very tall awber , and certain other small trees , and not a sprigg of them to be seen above water : four or five oaks more are expected to fall every moment and a great quantity of land is like to fall , indeed never ceasing more or less , and when any considerable clod falls , it s much like the report of a canon . we can discern the ground hollow above the water a very great depth , but how far hollow , or how far deep is not to be found out by man. some of the water was drawn out of this pit with a bucket , and they found it to be as salt as sea-water ; whence some imagine that there are certain large passages there , into which the sea flows under ground , but i rather think , that this salt-water is no more but that which issues from those salt springs about nantwich , and other places in this shire . but of this no more at present . some remarkable land-floods , have likewise hapned in new , england . nor is that which came to pass this present year to be here wholly passed over in silence . in the spring time the great river at connecticot useth to overflow , but this year it did so after midsummer ▪ and that twice : for iuly 20. 1683. a considerable flood unexpectedly arose , which proved detrimental to many in that colony . but on august 13. a second and a more dreadful flood came . the waters were then observed to rise twenty six foot above their usual boundaries . the grass in the meadows , also the english grain was carried away before it . the indian corn by the long continuance of the waters is spoiled : so that the four river towns viz. windsor , hartford , weathersfield , middle-town , are extream sufferers . they write from thence , that some who had hundreds of bushels of corn in the morning , at night had not one peck left for their families to live upon . there is an awful intimation of divine displeasure remarkable in this matter ; inasmuch as august 8. a day of publick humiliation with fasting and prayer , was attended in that colony , partly on the account of gods hand against them in the former flood ; the next week after which , the hand of god was stretched out over them again , in the same way , after a more terrible manner then at first . it is also remarkable that so many places should suffer by inundations as this year it hath been . for at the very same time when the flood hapned at connecticot , there was an hurricane in virginia attended with a great exundation of the rivers there , so as that their tobacco and their indian corn is very much damnified . moreover , we have received information this summer , that the mighty river danow ( the biggest in europe ) hath overflowed its banks , by means whereof many have lost their lives . also near aix in france , there lately hapned an unusual flood , whereby much harm was done ; and had the waters continued rising but one hour longer , the city had probably been destroyed thereby . there was likewise a sudden and extraordinary flood in iamaico , which drowned many ( both men and beast ) and was very detrimental to some plantations there . they that came lately from thence , assure us that the waters in some places arose an hundred and fifty foot . such mighty streams did the heavens suddenly power down upon them . thus doth the great god who sits king upon the floods for ever , make the world see how many wayes he hath to punish them , when it shall seem good unto him . many such things are with him . there are who think that the last comet , and those more rare conjunctions of the superiour planets , hapning this year , have had a natural influence into the mentioned inundations . concerning the flood at connecticot , as for the more immediate natural cause , some impute it to the great rain which preceded . others did imagine that some more than usual cataracts did fall amongst the mountains , there having been more rain then what now fell , sometimes when no such flood has followed . it is not impossible , but that the wind might be a secondary cause of this calamity ; judicious observators write concerning the river dee in cheshire in england , that though much rain do fall , it riseth but little , but if the south wind beat vehemently upon it , then it swells and overflows the grounds adjoyning extreamly ; the reason of which is , that the river being broad towards the sea , when the rain falls it hath a quick and easie passage , but the south wind brings the sea in , and doth somewhat stop the free passage of the river into the sea. whether there might not be some such natural reason of the great flood in connecticot at this time ; the ingenious upon the place , who know best how things are there circumstanced may consider . with us in boston it was then at first an euroclydon ; but in the afternoon the wind became southerly , when it blew with the greatest fierceness . if it were so at connecticot , it seems very probable that the fury of the wind gave a check to the free passage of the river , which caused the sudden overflowing of the waters . it has moreover been by some observed , that the breaking forth of subterraneous waters has caused very prodigious floods . since the dayes of noah , when the fountains of the great deep were opened , no history mentions a more surprizing and amazing inundation than that which hapned five years ago at gascoyn in france ) proceeding ( as t is probably judged ) from the irruption of waters out of the earth . concerning which remarkable accident , a judicious account is given in the late philosophical collections , published by mr. robert hook , page 9. there being but one of these books in the countrey ; the ingenious will not blame me , if i here insert what is there related , which is as followeth ; in the beginning of the moneth of iuly , 1678. after some gentle rainy dayes which had not swelled the waters of the garonne more than usual ; one night this river swelled all at once so mightily , that all the bridges and mills above tolouse were carried away by it . in the plains which were below this town , the inhabitants who had built in places , which by long experience they had found safe enough from any former inundation , were by this surprized , some were drowned together with their cattle ; others had not saved themselves but by climbing of trees , and getting to the tops of houses ; and some others which were looking after their cattle in the field , warned by the noise which this horrible and furious torrent of water ( rowling towards them with a swiftness like that of the sea ( in britain he means ) made at a distance , could not scape without being overtaken , though they fled with much precipitation : this nevertheless did not last many hours with this violence . at the same time exactly , the two rivers only of adour and gave , which fall from the pyraenean hills , as well as the geronne , and some other small rivers of gascoyn , which have their source in the plain , as the gimone , the save and the ratt , overflowed after the same manner , and caused the same devastations . but this accident hapned not at all to the aude , the ariege , or the arise ▪ which come from the mountains of toix , only that they had more of the same then those of the conseraut , the comminge , the bigorre . those who have heard talk of those inundations at a distance , were not at all astonished at it , believing it to proceed from the violent rains of some tempests which had suddenly filled these rivers , or that they had caused a sudden thaw of the snow of the pyraeneans , which had swelled the rivers that were near . monsieur martel of montabaun , advocate of the parliament , and inquisitive and learned man hath searched after this cause of this deluge ( by the order of monsieur foucault intendant de iustice en la generalite de montaban , one not less seeing and understanding in ingenious sciences , than expert and exact in the performance of his charge and imployment ) understanding that this overflowing could not be produced by either of the forementioned causes , and being assured that it must have had one more extraordinary than all these . and first he grounded his thoughts upon the report of the people of the place who were witnesses of this prodigy . and above all of those who being in the highest valleys of the pyraeneans at the very source , had either seen or known all circumstances , for they all agreed , that it had rained indeed but that the rain was neither so great , nor lasted so long as to swell the rivers to that excess , or to melt the snow off the mountains . but the nature of these waters , and the manner of their flowing from the mountains , confirmed him perfectly in his sentiments . for , 1. the inhabitants of the lower pyraeneans observed , that the waters overflowed with violence from the entrails of the mountains , about which there were opened several channels , which forming so many furious torrents tore up the trees , the earth and great rocks in such narrow places where they found not a passage large enough . the water which also spouted from all the sides of the mountain in innumerable jets , which lasted all the time of the greatest overflowing , had the tast of minerals . 2. in some of these passages the waters were stinking ( as when one stirs the mud at the bottom of mineral water ) in such sort that the cattle refused to drink of it , which was more particularly taken notice at lombez , in the overflowing of the save , ( which is one of the rivers ) where the horses were eight hours thirsty before they would endure to drink it . 3. the bishop of lombez having a desire to cleanse his gardens , which the save passing through by many channels by this overflowing , had filled with much sand and mud ; those which entred them felt an itching like to that which one feels when one bathes in salt-water , or washes one self with some strong lixivial : these waters have caused the same kind of itching risings in the skin . this last observation is not less strong then both the others to prove ▪ that this over-flowing was not either caused by the rains , or by the meltings of the snow , because this itching could not be produced by either of the said waters , which are not at all of this nature , but by some mineral juice , either v●riolic or aluminous , which the waters had dissolved in the bowels of the mountains , and had carried along with it in passing through those numerous crannies . and t is for this reason that monsieur martel believes he had found out the true cause of this overflowing to be nothing else but the subterraneous waters ; for if the heavens have not supplied his prodigious quantity of waters , neither by the rain , nor the melting of the snow : it cannot come else where then from the bowels of the earth , from whence passing through divers channels , it had contracted and carried along with it that stinking and pungent quality . but this much concerning late remarkable floods . chap. xi . concerning remarkable judgements . quakers judicially plagued with spiritual iudgments . of several sad instances in long-island . and in plimouth colony . that some of the quakers are really possessed with infernal spirits . proved by a late wonderful example of one at balsham near cambridge in england . of several who imprecated vengeance upon themselves . the woful end of drunkards . and of those that have designed evil against the churches of christ in new-england . those memorable iudgements which the hand of heaven has executed upon notorious sinners , are to be reckoned amongs remarkable providences . lubricus his locus & difficilis . he undertakes a difficult province that shall relate all that might be spoken on such a subject , both in that it cannot but be gravaminous to surviving relations , when such things are published , also in that men are apt to misapply the unsearchable judgements of god , which are a great deep , as iob's friends did ; and wicked papists have done the like , with respect to the untimely death of famous zuinglius . we may not judge of men meerly by outward accidents which befal them in this world , since all things happen alike unto all , and no man knoweth either love or hatred by all that is before them . we have seen amongst our selves , that the lords faithful servants have sometimes been the subjects of very dismal dispensations . there hapned a most awful providence at farmington in connecticot colony , dec. 14. 1666. when the house of serjeant iohn hart taking fire in the night , no man knows how , ( only it is conjectured that it might be occasioned by an oven ) he and his wife , and six children were all burned to death before the neighbours knew any thing of it , so that his whole family had been extinguished by the fatal flames of that unhappy night , had not one of his children been providentially from home at that time . this hart was esteemed a choice christian , and his wife also a good woman . such things sometimes fall upon those that are dear unto god , to intimate , if this be done to the green tree , what shall be done to the dry , that is fit for nothing but the fire . nevertheless , a judgement may be so circumstanced , as that the displeasure of heaven is plainly written upon it , in legible characters . on which account it is said , that the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men , rom. 1. 18. sundry learned men have published whole volumns profitable to be read , on this subject , e. g. goulartius his historical collections . honsdorsius in his historical theater ; which is inlarged by lonicerus . chassalion his memorable histories of the judgements of god. and amongst our english writers , d. beard in his theater of gods judgements , with dr. taylor 's additions ; and mr. clark in his two volumns of examples , have said enough to convince atheists that there is a god , and that there is a judgement . yea , the divine providence in remarkable punishments inflicted upon very wicked men has been so conspicuous and glorious , as that the gentiles of old could not but take notice of it . the poet could say , raro antecedentem scelestum deseruit pede paena claudo . and whereas epicures did object that evil men sometimes escape punishment a long time ; plutarch ( whose works beza esteemed to be amongst the most excellent of humane writings ) has a notable treatise , the design whereof is to vindicate divine justice in this matter . many remarkable example to our present purpose , have hapned in new-england , and more than i shall at present take notice of . all wise men that are acquainted therewith , observe the blasting rebukes of providence upon the late singing and dancing quakers , in signal instances , two or three of which may be here recorded , that so others may hear and fear and do no more so wickedly . the first instance , shall be that which concerns the unhappy man that was murdered in long-island , of which a good hand in those parts , in a letter bearing date , decemb. 12. 1681. writes as follows . there went down about a moneth since three mad quakers , called thomas case's crew , one man named denham , belonging to newer-snicks , and two women with him belonging to oyster-bay ; these went down to south-hold , where they meet with samuel banks of fairfield , the most blasphemous villain , that ever was known in these parts . these joyning together with some other inhabitants of south-hold , of the same spirit ; there went into their company a young merchant , named thomas harris , who was somewhat inclining to the quakers before ; ( he belonged to boston ) they all got about him , and fell a dancing and singing , according to their diabolical manner . after some time , the said harris began to act like them , and to dance , and sing , and to speak of extraordinary raptures of joy ; and to cry out upon all others as devils , that were not of their religion ; which also they do frequently : when the said harris manifested these signs of conversion , as they accounted it ; they solemnly accepted of him as one of their company ; and banks or denham ( for i have forgotten which of the two ) gave him this promise , that hence forward his tongue should be as the pen of a ready writer , to declare the praises of their lord. after this , the young man who was sober and composed before , ran up and down , singing ioy , and calling such devils as should say any thing in way of opposition : and said his father was a devil that begat him . quickly after he went from the town of south-hold , to a farm belonging to that town , to the house of a quaker of the same spirit , and went to bed before the rest of the family , and when a young man of the same house went to go to bed to him , he told him that he must get up , and go to south-hold that night , where he had left banks and the rest ; the young man endeavoured to perswade him to lie still till day , but he would not , but gat up , and went away ; after some time he was missed , and enquiry made for him , but he could not be heard of , only his hat , and gloves , and neck-cloth was found in the road from the farm to the town . and two dayes after , banks looking into a bible , suddenly shut it again , crying out , his friend harris was dead ; the next day he was found by the sea side , about a quarter of a mile from the place , where his hat and other things were found , but out of the road , with three holes like stabs in his throat , and no tongue in his head , nor the least sign thereof , but all was clear to his neck-bone within , his mouth close shut , one of his eyes hanging down upon his cheek out of his head , the other sunk so deep in his head that at first it seemed quite out , but was whole there . and mr. ioshua hobart , who was one of them to view his dead body , told me that there was no sign of any tongue left in his mouth , such was the end of that tongue which had the promise of being as the pen of a ready writer . further the night after he was buried , captain young ( who is high sheriff and chiefly concerned in looking after the business ) as he told me himself , being in bed , in the dead of the night , was awakened by the voice of this harris , calling to his window very loud , requiring him to see that justice was done him ; this voice came three times in that night ; the next night when he was asleep , it came into his house , close to his bed-side , and called very loud , asking him if he heard him , and awaked him . thus concerning that tragical story . an intelligent and credible person living upon that island , in a letter , dated september 4. 1683. adds as follows ; there was about four years since , by some of the same crew , another attempt made amongst us , which was also attended with the like providence , though not so fatal an issue ; there was a young woman , a daughter of a quaker among us , who was howled into their society , as harris was , and quickly fell to railing on others , and then to raving , being in a dreadful condition , so that several persons of their gang watched with her , and she was made wonderful strong to out-strive them , and to break away from them . one of their own party newly in favour with them , told me that he was by in the night when they watched with her , and in the very darkness of the night , they heard a very doleful noise , like the crying of a young child in the yard or field near the house , which filled the auditors with some fearful apprehensions , which when the young woman heard , she violently brake from her attendance , saying , the lord calls me , and i must go , so in the dark she got from them , to the cry-ward as they supposed , and it was a good space of time before they could find her , and then she was as one affrighted , and bereaved of understanding , and continued so a space of time , sometimes ridiculous to behold , sometimes very awful , till such times as justice wood of huntington , by the use of means recovered her , which her quaking friends notwithstanding their brags could not do ; so that i heard her husband say , that he was convinced that the devil was among them . this providence was at that time fearful among us , yet since , both that woman and her husband are railing quakers , and do hum and revile as the rest of them , though several forsook their society upon this account . thus hee : that which was perpetrated by this woful generation of quakers , no longer since than this last summer in plimouth colony , is horrid to be related . yet inasmuch as the publication of it , will make appear unto all mankind , that quakers are under the strong delusions of satan ; i think my self bound to acquaint the world , that not many moneths ago , a man passing under the name of ionathan dunen ( alias singleterry ) a singing quaker , drew away the wife of one of marshfield to follow him ; also one mary ross falling into their company , was quickly possessed with the devil , playing such frentick and diabolical tricks , as the like hath seldom been known or heard of . for she made her self naked , burning all her clothes ; and with infinite blasphemy said that she was christ , and gave names to her apostles , calling dunen by the name of peter , another by the name of thomas , declaring that she would be dead for three dayes , and then rise again ; and accordingly seemed to die ; and while she was pretendedly dead , her apostle dunen gave out , that they should see glorious things after her resurrection . but that which she then did , was , she commanded dunen to sacrifice a dog. the man and the two women quakers danced naked together , having nothing but their shirts on . the constable brought them before the magistrates in plimouth , where ross uttered such prodigious blasphemy as is not fit to be mentioned , dunen fell down like a dead man upon the floor , and so lay for about an hour , and then came to himself . the magistrates demanding the reason of his strange actings , his answer was , that marry ross bid him , and he had no power to resist . thus when men will not receive the truth in the love of it , the righteous judgement of god sends upon them the efficacy of error , that they shall believe a lie . that the quakers are some of them undoubtedly possessed with evil and infernal spirits , and acted in a more than ordinary manner by the inmates of hell , is evident , not only from the related instances , but by other awful examples which might be mentioned . they are indeed to be pitied , in that they themselves know not that an evil spirit doth possess and act them . yet others should from that consideration dread to come among such creatures , lest haply the righteous god suffer satan to take possession of them also . memorable and marvelous is that relation published the last year , by dr. henry more , in his addition to mr. glanvils collections , page 58. &c. wherein a true and faithful account is given of a man whose name is robert churchman , living at balsham in cambridge-shire , who was for some time inveigled in quakerisme , and then an infernal spirit spake in him , pretending to be an angel of light. inasmuch as there is ( so far as i have heard ) but one of those books in this countrey ; i suppose it will be a service for the truth , and may ( if the lord please to add his blessing ) tend to reclaim some from the error of their way , and to deterr those from quakerisme who have through the temptations of satan any inclinations thereunto , if that notable history should be more divulged ; i shall therefore here insert it . and thus it was , dr. templar ( the minister in balsham ) perceiving that robert churchman was in danger of being poysoned and seduced by the papers which the quakers had been dispersing in that place , desired him , that when any of their books came to his hands , he might have the perusal of them . which being granted , he suggested that it would be very convenient that the person who had given him that book should be present when they considered it together . this also was consented to . when the quaker came , a special subject of the discourse was , whether the scripture is to be owned as a rule : this the quaker denied , asserting that the rule was within them . hereupon dr. templar desired churchman to take notice , that the quakers did not own the scriptures to be their rule , which before this conference he would not believe concerning them . the next time he met with his brother thomas churchman , he acquainted him with the conference which had been in dr. templars house , and said for his part he would not be of that religion which did disown the scripture to be the rule . not long after , the wife of the forementioned quaker coming to his house to visit his wife , he met her at the door , and told her she should not come in , intimating that her visit would make division betwixt them . after some parley the quakers wife spake unto him in these words , thou wilt not believe unless thou see a sign , and thou mayest see some such . within a few nights after , robert churchman had a violent storm upon the room where he lay , when it was very calm in all other parts of the town , and a voice within him , as he was in bed , spake to him , and bid him sing praises , sing praises ; telling him , that he should see the glory of the new ierusalem ; about which time 〈◊〉 glimmering light appeared all about the room . toward the morning the voice commanded him to go out of his bed naked , with his wife and children . they all standing upon the floor , the spirit making use of his tongue , bid them to lie down and put their mouthes in the dust ▪ which they did accordingly . it likewise commanded them to go and call his brother and sister , that they might see the new-ierusalem , to whom he went naked about half a mile . when he had delivered his message , that which spake within him to denounce wrath against them , and declare that fire and brimstone would fall upon them , as it did upon sodom and gomorrah , if they did not obey ; and so he returned to his own house . where upon the floor of a low room , he stood-about three or four hours . all that while he was acted in a very unusual manner , sometimes the spirit within forced him to sing , sometimes to bark like a dog. when his brother and sister who followed him were very importunate with him to resist it , it bid him to kill them , making use of these words , these my enemies which would not that i should reign over them , bring them and slay them before my face . it made him to utter with great readiness ; many places of scripture , which he had no knowledge of before . the drift of what was spoken , was to perswade him to comply with the quakers , and it named some which lived in the neighbouring towns. about three or four hours being thus spent , he came to himself , and was able to give a perfect account of what had be fallen him . several nights after , the same trouble returned upon him . his wife was tortured with extraordinary pains ; the children which lay in the room , complained that their mouthes were stopped with wool as they were in bed. the disturbance was so great , that he had thoughts of leaving his house for a time , and made it his desire to be at dr. templars ; who prevailed with him not to be so sudden in his removal , but to make some further trial. it pleased god upon a continuation with him in prayer every day in the house , that he was at last perfectly free from all molestation . the quakers hearing of his condition , gave it out , that the power of god would come upon him again , and that the wound was but skinned over by the priest. which made dr. templar the more importunate with him to keep close to the publick worship of god , and to have nothing to do with them or their writings . which direction he followed till november 1661. and then perusing one of their books , a little after upon the tenth day of that moneth his troubles returned . a voice within him began to speak to him after the former manner . the first sentence which it uttered was , cease thou from man , whose breath is in his nostrils , for wherein is he to be accounted . the design which he discerned it did aim at , was to take him off from comeing to the church ( where he had been that day ) and from hearing the word of god it suggested several other scriptures in order to the perswading of him to a compliance with the quakers , and told him , that it would strive with him as the angel did with iacob , until the breaking of the day , at which time it left him . the two next nights it gave him the same molestation , saying , it must be with him as it was with david , who gave no sleep to his eyes , nor slumber to his eye-lids , until he found a place for the lord , an habitation for the mighty god of iacob . upon wednesday at night he was very peremptory in his resisting of it . when it began to solicit him , he replied , that he saw it was a spirit of delusion , which he would not obey . upon which the spirit deno●nced a curse against him in these words , go ye cursed into everlasting fire , and so left him with a very great heat in his body . after this , he was in his own apprehension in a very comfortable condition , and while he was considering what had hapned , a voice within him speake to him , saying , that the spirit which was before upon him was a spirit of delusion , but now the true spirit of god was come into him . it acquainted him , that the doctrine of the trinity was true , and that god had an elect people , and that those whom the father elected the son hath redeemed , and when christ redeemeth , the holy ghost sanctifieth , and told him that the minister of the town would further instruct him about the truth of these things . upon thursday morning about break of day , it set him upon his knees as he was in bed , and bid him farewel . the same day it came upon him in the field as he was going to , and coming from the market , & pressed upon him to believe that it was the good spirit which he was acted with , which he still doubted of . one night that week amongst many arguments which it used to that purpose , it told him if he would not believe without a sign , he might have what sign he would . upon that robert church-man desired , if it was a good spirit , that a wier-candlestick which stood upon the cup-board might be turned into brass , which the spirit said he would do . presently there was a very unsavoury smell in the room , like that of the snuff of a candle newly put out ; but nothing else was done towards the fulfilling of the promise . upon the lords day following , he then attending the publick worship of god , it came upon him . when the chapters were named , he turned to them in his bible , but was not able to read . when the psalm was sung , he could not pronounce a syllable . upon monday morning his speech was wholly taken away from him . when the minister in that place came to him , and asked him how it was with him , he moved his head towards him , but was not able to speak ; the minister waited an hour or two in the room , hoping that his speech might have returned unto him , and that he might have gained from him some account of his condition . but finding no alteration , he desired those who were present to joyn with him in prayer . as they were praying churchman's body was with much violence thrown out of bed , and then with great vehemency he called to the minister dr. templar to hold his tongue . when prayer was done , his tongue was bound as before , till at last he broke out into these words : thine is the kingdom , thine is the kingdom ; which he repeated ( as was judged ) above an hundred times . sometimes he was forced into extream laughter , sometimes into singing , his hands were usually imployed in beating his breast . all of them who stood by , could discern unusual heavings in his body . this distemper did continue towards the morning of the next day , and then the voice within him signified to him that it would leave him , 〈◊〉 him get upon his knees in order to that end , which he did , and then presently he had a perfect command of himself . when dr. templar came to him , he gave a sober account of all the passages of the day before , having a distinct remembrance of what the spirit forced him to do , and what was spoken to him by those that stood by . in particular he told the doctor that he was compelled to give him that disturbance in prayer , before-mentioned ; the spirit using his limbs and tongue , as it pleased , contrary to the inclination of his own mind . upon the thursday following , the spirit began to rage after its former manner , as dr. templar was at prayer with him , it was very discernable how it wrought upon his body , forced him to grate his teeth , and draw his mouth awry . he told the minister after he had done , that it bid him to denounce woe against him . it pleased god upon continuance in prayer with him , at last to release him of all his trouble , and so far to make it advantagious to him and to his wife , and some others , which were too much by-assed with the principles of the quakers , that now they have a perfect dislike of that way , and do diligently attend upon the publick worship of god. thus concerning this strange but true relation . we may by this judge whose servants the singing quakers are ; and what spirit doth powerfully breath in , and act those miserable and deluded enthusiasts . but i shall say no more to the quakers at present ; only pray that such of them as have not sinned unto death , may have their eyes opened , and ( if possible ) be delivered out of the snares of satan , by whom they are taken captive at his will. it hath been by many observed , that men addicted to horrid cursings and execrations , have pulled down the imprecated vengeance of heaven upon themselves . sundry very awful examples of this kind have lately hapned : i shall here mention one or two . the hand of god was very remarkable , in that which came to pass in the narraganset countrey in new-england , not many weeks since . for i have good information , that on august 28 , 1683. a man there ( viz. samuel wilson ) having caused his dog to mischief his neighbours cattle , was blamed for his so doing . he denied the fact with imprecations , wishing that he might never stir from that place if he had so done . his neighbour being troubled at his denying the truth , reproved him , and told him he did very ill to deny what his conscience knew to be truth . the atheist thereupon used the name of god in his imprecations ; saying , he wished to god he might never stir out of that place , if he had done that which he was charged with . the words were scarce out of his mouth before he sunk down dead , and never stirred more ; a son in law of his standing by and catching him as he fell to the ground . a thing not unlike to this hapned ( though not in new-england yet ) in america , about a year ago . for in september 1682. a man at the isle of providence belonging to a vessel whereof one wollery was master , being charged with some deceit in a matter that had been committed to him , in order to his own vindication , horridly wished that the devil might put out his eyes , if he had done as was suspected concerning him . that very night a rhume fell into his eyes , so as that within a few dayes he became stark blind . his company being astonished at the divine hand which thus conspicuously and signally appeared ; put him ashore at providence , and left him there . a physitian being desired to undertake his cure , hearing how he came to lose his sight , refused to meddle with him . this account i lately received from credible persons , who knew and have often seen the man whom the devil ( according to his own wicked wish ) made blind , through the dreadful and righteous judgement of god. moreover , that worse than bruitish sin of drunkenness , hath been witnessed against from heaven by severe and signal iudgements . it was a sign of the fearful wrath of god , upon that notorious drunkard , at a place called seatucket in long-island ; who as he was in drink , fell into the fire ( the people in the house then being in bed and asleep ) and so continued for some considerable time , until he received his deaths wound . at his first awakening he roared out fire ! fire ! as if it had been one in hell , to the great astonishment of all that heard him . one in the house flung a pail of water on him to quench his clothes , but that added to his torment ; so he continued yelling after an hideous manner , fire ! fire ! and within a day or two died in great misery . and though this drunkard died by fire , it is remarkable that many of those who have loved drink , have died by water , and that at the very time when their understandings have been drowned with drink . it is an awful consiration , that there have been at several times above forty persons in this land , whom death hath found in that woful plight , so that their immortal souls have gone out of drunken bodies , to appear before god the judge of all . that remarkable iudgement hath first or last fallen upon those who have sought the hurt of the people of god in new-england , is so notorious , as that it is become the observation of every man. this israel in the wilderness hath eat up the nations his enemies , he hath broke their bones , and pierced them through with his arrows . some adversaries have escaped longer unpunished than others ; but then their ends have been of all the most woful , and tragical at last . i shall instance only in what hath lately come to pass , with respect unto the heathen who rose up against us , thinking to swallow us up quick , when their wrath was kindled against us . blessed be the lord , who hath not given us a prey to their teeth . the chieftains amongst them were all cut off , either by sword or sickness in the war time , excepting those in the eastern parts , whose ring-leaders outlived their fellows ; but now god hath met with them . there were in special two of those indians , who shed much innocent blood , viz. simon and squando . as for bloody simon , who was wont to boast of the mischiefs he had done , and how he had treacherously shot and killed such and such english-men , he died miserably the last winter , another indian discharging a gun hapned to shoot simon , so as to break his arm. after which he lived two years , but in extremity of pain , so as that the indians when enquired of , how simon did ; their usual answer was worse then dead . he used all means that earth and hell ( for he betook himself to powaws ) could afford him for his recovery , but in vain . thus was the wickedness of that murtherer at last returned upon his own head . concerning squando , the sachem of the indians at saco ; the story of him is upon sundry accounts remarkable . many years ago he was sick , and near unto death , after which he said , that one pretending to be the english-mans god , appeared to him in form of an english minister ; and discoursed with him , requiring him to leave off his drinking of rum , and religiously to observe the sabbath day , and to deal justly amongst men , withal promising him that if he did so , then at death his soul should go upwards to an happy place ; but if he did not obey these commandments , at death his soul should go downwards , and be for ever miserable . but this pretended god said nothing to him about iesus christ. however , this apparition so wrought upon squando , as that he left his drunkenness , and became a strict observer of the sabbath day ; yea , so as that he alwayes kept it as a day of fast , and would hear the english ministers preach , and was very just in his dealing . but in the time of the late indian war , he was a principal actor in the bloody 〈…〉 in that part of the countrey . 〈…〉 year the pretended english-mans god , appeared to him again , as afore , in the form of a minister , requiring him to kill himself , and promising him that if he did obey , he should live again the next day , and never die more . squando acquainted his wife , and some other indians with this new apparition , they most earnestly advised him not to follow the murderous counsel which the spectre had given . nevertheless , he since hath hanged himself , and so is gone to his own place . this was the end of the man that disturbed the peace of new-england . chap. xii . an account of some remarkables at norwich in new-england : special answers of prayer made in that place . that people marvelously preserved . the scandalous miscarriage of one so over-ruled by providence , as to be an occasion of the conversion of several others . a further account of some personal deliverances in norwich . concerning sudden deaths which have hapned in new-england . there is lately come to my hand an account of some remarkables , which have hapned at norwich in new-england ; drawn up by mr. fitch , the judicious and eminently faithful pastor of the church in that place ; which that others may be incouraged to follow his example , in observing , and recording the special works of divine providence , i shall here insert , as i received it , and so hasten to finish this essay . it is that which follows . remarkable providences at norwich . 1. many times the heavens have been shut up but god hath answered our prayers in sending rain , and sometimes so speedily and so plentifully after our seeking the lord by fasting and prayer , that the heathen , now for more than twenty years upon occasion of want of rain , will speak to us to call upon the name of the lord our god ; one especial instance of this kind i have already given , and it s upon record , in the history of the war with the indians in new-england . 2. many among us have been in more than ordinary hazard by rattle-snakes , some have set their feet upon them , some have been bitten by them upon the skin , and one as he was stooping down to drink at a spring of water , spied a rattle-snake within two foot of his head rising up against him ; thus manifold wayes in danger by this venimous creature , and yet none of us have suffered any harm , but only one was bitten in the finger , and in a short time perfectly healed . 3. in the time of the wars with the indians , we were not only preserved from the heathen in the midst of the heathen , but by the lords making some of them to be a wall of defence unto us . and thus we were saved by a destroying means . and at this time the providence of god was very remarkable in preserving many of our people , in one of our garrisons , who were driven to garrison several houses , and the house of which now i speak , did contain about sixty persons ; and in this house one of the souldiers taking a gun loaden with bullets into his hand , as he stood in a lower room , the lock being half bent , and he holding the gun right upwards , the gun was discharged , though many people were in the chamber , yet none of them suffered any harm , because providence did guid the shot into the summer , that piece of timber which is the support of the chamber . also one in the same house , looking with a candle under a bed for something he wanted , fired some flax , which filled the room with flame and smoke , and two small children lay sleeping in this peril , but were preserved from the fire , or any harm by the throng of people in the room , at length one of the children was taken up by one of the men with a purpose of throwing it out of the chamber window , but at that very moment thers was such an abatement of the flame , and hope that the worst of the danger was past , that he held the child in his arms ; and yet presently after the fire brake out again in the uppermost room in the house , nigh to a barrel of gun-powder : but some were guided , strengthened and succeeded in their endeavour , to the extinguishing the fire ; so that the lives , and limbs , and goods of all these was preserved by the good hand of god , who doth wonderfully when we know not what to do . 4. one of the children of the church grown up , ( though not in full communion ) was left to fall into a most notorious abominable practice , which did occasion the church to meet and humble their souls by fasting and prayer , and at this time in the sermon and prayer , it was declared , that the lord had determined either to bring our children nearer to him , & not to suffer them to live out of full communion with his church , or else he would in his anger leave them to such abominations as shall cut them off from his church ; and since this time , many young people have by the grace of the lord been prepared for full communion , and have taken hold of the covenant , confessing , that they have felt the impression of that word upon that abashing occasion spoken : and thus the fall of one hath been the rising of many . where sin abounds , the lord can make grace to superabound . concerning some personal deliverances . there was a young-man endeavouring to subdue a young horse ; and a rope at one end of it was fastned about the horses neck , but the horse running with great speed , the other end of the rope caught the foot of this young man , as in a snare , and was so entangled therein , that he was drawn ten rods upon his back in a very rough and uneven place of land , he being utterly unable to free himself , and none at hand that could help him ; and thus it being come to this extremity , the horse of himself stood still , so long , and no longer time , than that the young man did clear his foot out of the rope ; and thus was delivered out of the danger , and suffered not a broken bone , nor any considerable bruise or harm . there was another young , man , who sat upon a plough-beam , and suddenly his cattle moving his plough turned , and one of his legs was entangled within the plough , and the plough-irons pressing hard against some part of his body , but could not free himself ; and the more he called to the cattle , the more speedily they moved , and thus was in danger of being torn in pieces ; but in this extremity it was not long before the cattle of themselves stood still . there was another young man , who did fall about ten foot from some part of the mill timber into deep waters , and a place of many rocks , a stream very violent , and he was carried about eleven rod down the stream , where there was a great piece of ice , and while he was in this confounded and amazed posture , his hand was guided to take hold of that ice , and there to hold until one who saw him fall , did adventure upon that ice , and drew him out of the waters , and thus they were both delivered . there was a very aged man among us , who riding in his cart over a river , and when the cattle were coming out of the river , he endeavoured to come out of the cart , but he did fall down so nigh to the wheel , that it began to press hard against his breast , and he only speaking to the cattle they stood still , and ceased moving till he was removed out of the danger , otherwise , if they had moved a few inches more , he had been prest to death . thus far is mr. fitch's narrative . had all others been as diligent in observing the works of god , as this worthy person has , the account of new-englands remarkabl●s would have been more full and compleat . but other things must be left for another attempt of this kind . i shall only add at present , that there have been many sudden deaths in this countrey , which should not pass without some remark . for when such strokes are multiplied , there is undoubtedly a speaking voice of providence therein . and so it hath been with us in new-england this last year , and most of all the last summer . to my observation in august last , within the space of three or four weeks , there were twelve sudden deaths ( and it may be others have observed more than i did ) some of them being in respect of sundry circumstances exceeding awful . let me only add here , that sudden death is not alwayes a judgement unto those who are taken out of an evil world : it may be a mercy to them , and a warning unto others , as the sudden death of the prophet ezekiels wife was . many of whom the world was not worthy , have been so removed out of it . moses died suddenly . and so have some excellent persons in this countrey done . governour eaton at new-haven , and governour haines at hartford died in their sleep without being sick . that excellent man of god mr. norton , as he was walking in his house in this boston , was taken with a syncope , fell down dead and never spake more . the like has hapned to other servants of god in other parts of the world. famous mr. v●nes , on a lords day after he had preached and administred the sacrament , went to bed well , and went to heaven that night . nor is there any rule or reason for christians to pray absolutely against sudden death . some holy men have with submission to the will of the most high , desired and prayed for such a death . so did mr. capel , and god gave him his desire ; for on september 21. 1656. having preached twice that day , and performed religious duties with his family , he went to bed and died immediately . the like is reported by dr. euller , in his church history , concerning that angelical man mr. brightman , who would often pray , ( if god saw fit ) that he might die rather a sudden than a lingring death , and so it came to pass . for as he was travelling in the coach with sr. iohn osborne , and reading of a book ( for he would lose no time ) he was taken with a fainting fit , and though instantly taken out in the arms of one there present , and all means possible used for his recovery , he there died , august 24. 1607. the learned & pious wolfius ( not the divine who has written commentaries on several parts of the scriptures ; but he that published lectionum memorabilium & reconditarum centenarios ) on may 23. 1600. being in usual health , was , after he had dined , surprised with a sudden illness , whereof he died within a few hours . that holy man iacobus faber , who did and suffered great things for the name of christ , went suddenly into the silent grave : on a day when some friends came to visit him , after he had courteously entertained them , he laid himself down upon his bed to take some repose ; and no sooner shut his eyes , but his heaven-born soul took its flight into the world of souls . the man who being in christ , shall alwayes be doing something for god , may bid death welcome when ever it shall come , be it never so soon , never so suddenly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errata . page 91. line 17. for lat. 48. read lat. 38. p. 105. l. 5. r. his psudo doxa . p. 168. l. 15. for those r. these . p. 172. l. 15. for so r. see . p. 173 l. ult . r. horstius . p. 200. l. 22. dele were . p. 204 l. ult . r. goodly . p. 254. l. ult . for any r. away . p. 263. l. 8. r. serrarius . p. 269. l. ult . before if . add 5 p. 273. l. 9. r. stephen . p. 276. l. 35. for that it r. is that , p. 289. l. 7. after instance should have been a full point . p. 298. l. 24. r. dactylogy . p. 299. l. 20. for butter r. bitter . p. 324. l. 13. for proceed r. precede . p. 341. l. 3. r. thomas . the contents . chap. i. of remarkable sea-deliverances . mr. anthony thacher's relation , concerning his and his wives being marvelously preserved alive , when all the ships company perished . the wonderful preservation of major gibbons and his company . several other remarkable sea-deliverances mentioned by mr. janeway , wherein new-england men were concerned . mr. grafton's preservation . a vessel lately coming from bristol for new-england saved out of great distress at sea. some providentially met with by a new-england vessel in an open boat , many leagues off from any shoar , strangely preserved . an account of a remarkable sea-deliverance which hapned this year . another like unto it above twenty years ago . page 1. chap. ii. a further account of some other remarkable preservations . of a child that had part of her brains struck out and yet lived and did well . remarkable deliverances which some in windsor had experience of . several in the late indian war. the relation of a captive . skipper how 's memorable preservation . several examples somewhat parallel , wherein others in other parts of the world were concerned . page 32. chap. iii. of remarkables about thunder and lightning . one at salisbury in new-england struck dead thereby . several at marshfield . one at north-hampton . the captain of the castle in boston . some remarkables about lightning in roxborough , wenham , marble-head , cambridge , hampton : and in several vessels at sea. some late parallel instances . of several in the last century . scripture examples of men slain by lightning . page 72. chap. iv. some philosophical meditations . concerning antipathies and sympathies . of the load-stone . of the nature and wonderful effects of lightning . that thunder-storms are often caused by satan ; and sometimes by good angles . thunder is the voice of god and therefore to be dreaded . all places in the habitable world are subject to it more or less . no amulets can preserve men from being hurt thereby . the miserable estate of wicked men upon this account , and the happiness of the righteous , who may be above all disquieting fears , with respect unto such terrible accidents . p. 99. chap. v. concerning things praeternatural , which have hapned in new-england . a remarkable relation about ann cole of hartford . concerning several witches in that colony . of the possessed maid at groton . an account of the house in newbery lately troubled with a daemon . a parallel story of an house at tedworth in england . concerning another in hartford , and of one in portsmouth in new-england lately disquieted by evils spirits . an account of the woman at kitry molested with apparitions , and sometimes tormented by invisible agents . page 135. chap. vi. that there are daemons . and possessed persons . signs of such . some maniacks are daemoniacks . notwithstanding many fabulous stories about witchcrafts , that there are witches proved by three arguments . that houses are sometimes troubled by evil spirits . witchcraft often the cause of it . sometimes by the devil without witchcraft ; ordered by providence as a punishment for sin . the disturbance in walton's house further considered ; with a parallel story . that the things related in the preceding chapter were undoubtedly preter-natural and diabolical . page 168. chap. vii . concerning apparitions . that they are not so frequent in places where the gospel prevaileth , as in the dark corners of the earth . that good angels do sometimes visibly appear . confirmed by several histories . that cacodaemons oftentimes pretend to be good angels . that satan may appear in the likeness of holy men ; proved by notable instances . concerning the appearance of persons deceased . the procuring cause thereof is usually some sin committed . some late remarkable examples . of mens covenanting to appear after their death . it is an heavy iudgment when places are infested with such doleful spectres . page 202. chap. viii . several cases of conscience considered . that it is not lawful to make use of herbs or plants to drive away evil spirits . nor of words or characters . an objection answered . whether it be lawful for persons bewitched to burn things , or to nail horse-shoes before their doors or to stop vrin in bottles , or the like ' in order to the recovery of health . the negative proved by several arguments . whether it be lawful to try witches by casting them into the water . several reasons evincing the vanity of that way of probation . some other superstitions witnessed against . page 248. chap. ix . a strange relation of a woman in wey-mouth in new-england that hath been dumb and deaf ever since she was three years old , who nevertheless hath a competent understanding in the mysteries of religion ; and is admitted to partake of the sacrament . some parallel instances . of wayes to teach deaf persons to speak . of a man in hull in new-england under whose tongue a stone bred . concerning that petrification , which humane bodies are subject to . that divers sorts of animals have sometimes been formed in the bodies of men. page 289. chap. x. concerning some remarkable tempests in new-england . a remark upon the hurricane , anno. 1635. an observable accident by a sudden freezing of rain in the year 1659. a strange whirl-wind in cambridge , a. d. 1680. another at new-haven the last year . an hail-storm at springfield . some parallel instances . of earth-quakes in this countrey . land wonderfully removed . parallel stories . of remarkable floods this year , not only in new-england but in other parts of the world. an account of a prodigious flood in france five years ago , with conjectures concerning the natural reason of it . p. 311. chap. xi . concerning some remarkable judgments . quakers judicially plagued with spiritual iudgements . of several sad instances in long-island ; and in plimouth colony . that some of the quakers are really possessed with infernal spirits . proved by a late wonderful and astonishing example of one in balsham in cambridge-shire . of several that have● imprecated vengeance upon themselves . the woful end of drunkards . and of those that have designed evil against the churches of christ in new-england . page 358. chap. xii . an account of some remarkables at norwich in new-england . special answers of prayer made in that place . that people marvelously preserved . the scandalous miscarriage of one so over-ruled by providence as to become an occasion of the conversion of several . a further account of some personal deliverances in norwich . concerning sudden deaths which have hapned in new-england . page 363. finis . advertisement . some sermons concerning the works of divine providence , and on several other subjects , preached by the author of this book about remarkable providences ; are designed to be shortly published .